Death and the grave no bar to believers happiness, or, A sermon preached at the funerall of the Lady Honor Vyner, in the Parish Church of Mary Wolnoth in Lombardstreet, July 10, 1656 by William Spurstow ...
we may also in it behold him recovering himself again, by fetching arguments from faith, whose topicks are of an higher elevation then to be shaken by the timerous suggestions that arise from the flesh.
we may also in it behold him recovering himself again, by fetching Arguments from faith, whose topics Are of an higher elevation then to be shaken by the timorous suggestions that arise from the Flesh.
and fierce waves, yet we shall still finde all his rollings and agitations to be such as carry him towards the standing shore, where he rides at last both in peace and safety.
and fierce waves, yet we shall still find all his rollings and agitations to be such as carry him towards the standing shore, where he rides At last both in peace and safety.
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His innocency that is wounded by malicious slanders, His life that is in jeopardy by deadly enemies that compass him about, His present condition that is imbittered unto him by the pressing wants of a barren Wilderness,
His innocency that is wounded by malicious slanders, His life that is in jeopardy by deadly enemies that compass him about, His present condition that is imbittered unto him by the pressing Wants of a barren Wilderness,
They 'tis true enjoy the face of their King, whose favour is as a cloud of latter rain promising a fruitfull harvest of many blessings, But I (saith he) shall behold the face of God in right•ousnesse; whose loving:
They it's true enjoy the face of their King, whose favour is as a cloud of latter rain promising a fruitful harvest of many blessings, But I (Says he) shall behold the face of God in right•ousnesse; whose loving:
In the words we have his and every believers eternall happiness in the other life, set forth in three particulars as a most effectuall Antidote against present troubles and temptations that arise from the malice of wicked men againstt them.
In the words we have his and every believers Eternal happiness in the other life, Set forth in three particulars as a most effectual Antidote against present Troubles and temptations that arise from the malice of wicked men againstt them.
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Some Interpreters conceive, that by this waking the Prophet intends no more then to expresse the lively sence and confidence that he hath of the return of Gods favour unto him, under this dark night of trouble and sorrow which is now upon him:
some Interpreters conceive, that by this waking the Prophet intends no more then to express the lively sense and confidence that he hath of the return of God's favour unto him, under this dark night of trouble and sorrow which is now upon him:
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in regard that David comforteth himselfe in his present wants with the hopes of an after happiness, totally differenced from that which those whom he stiles the men of the World, and such as have their portion in this life are made partakers of.
in regard that David comforts himself in his present Wants with the hope's of an After happiness, totally differenced from that which those whom he stile the men of the World, and such as have their portion in this life Are made partakers of.
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and is put into the Inventory of the Saints priviledges which accrew unto them by Christ, 1 Cor. 3. 22. It comes now to them rather by sin, then for sin, because it is not in ordine a peccato ad supplicium, sed ad salutem:
and is put into the Inventory of the Saints privileges which accrue unto them by christ, 1 Cor. 3. 22. It comes now to them rather by since, then for since, Because it is not in Order a Peccato ad supplicium, sed ad salutem:
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it comes not as a middle thing between sin and damnation, but between sin and salvation. And therefore may now fitly be resembled to a sleep in these respects.
it comes not as a middle thing between since and damnation, but between since and salvation. And Therefore may now fitly be resembled to a sleep in these respects.
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and therefore derided the doctrine of it when Paul preached it, Act. 17. 18. But Job tells us, that though his reines be consumed within him, that yet with his eyes he should behold God, Job 19. 27. and the Prophet saith, that Christs dead shall arise and sing, Jsay 26. 19. The silence of the grave is but a kind of Pythagorian NONLATINALPHABET or restraint onely for a time;
and Therefore derided the Doctrine of it when Paul preached it, Act. 17. 18. But Job tells us, that though his reins be consumed within him, that yet with his eyes he should behold God, Job 19. 27. and the Prophet Says, that Christ dead shall arise and sing, Jesus 26. 19. The silence of the grave is but a kind of Pythagorean or restraint only for a time;
Some as children when undressed by their Parents, begin to struggle and express a backwardness; others again as throughly wearied with their stirring, call to be had to bed:
some as children when undressed by their Parents, begin to struggle and express a backwardness; Others again as thoroughly wearied with their stirring, call to be had to Bed:
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Hezekiah when the Prophet bids him set his house in order, for he must die and not live, turned his face to the wall and wept sore, 2 King. 20. 3. But Paul he desires to be dissolved and to be with Christ, which is best of all, Philip. 1. 21.
Hezekiah when the Prophet bids him Set his house in order, for he must die and not live, turned his face to the wall and wept soar, 2 King. 20. 3. But Paul he Desires to be dissolved and to be with christ, which is best of all, Philip. 1. 21.
as the Aphorisme noteth it in Hippocrates. The way by which our Saviour raised Lazarus, John 11. 45. and Peter raised Tabitha, was by a voice, Acts 9. 40. And the way by which all the congregation of the dead shall be awakened from the grave, shall be, not by the immediate voice of God,
as the Aphorism notes it in Hippocrates. The Way by which our Saviour raised Lazarus, John 11. 45. and Peter raised Tabitha, was by a voice, Acts 9. 40. And the Way by which all the congregation of the dead shall be awakened from the grave, shall be, not by the immediate voice of God,
but by the voice of the Son of man. The hour commeth (saith our Saviour) in which all that are in the grave shall hear his voice and come forth, John 5. 28. It is his voice that shall cause the Sea to give up its dead,
but by the voice of the Son of man. The hour comes (Says our Saviour) in which all that Are in the grave shall hear his voice and come forth, John 5. 28. It is his voice that shall cause the Sea to give up its dead,
First, if death be but a sleep to believers, then it should cause us to moderate our sorrow on the behalf of our dearest friends and relations that are fallen asleep in the Lord:
First, if death be but a sleep to believers, then it should cause us to moderate our sorrow on the behalf of our dearest Friends and relations that Are fallen asleep in the Lord:
as also to correct that excesse of fear in regard of our selves, who are apt to be dismayed at the harbingers of the King of terrors, age, pain, and sicknesse, and to sink under the sad thoughts of an imminent dissolution.
as also to correct that excess of Fear in regard of our selves, who Are apt to be dismayed At the harbingers of the King of terrors, age, pain, and sickness, and to sink under the sad thoughts of an imminent dissolution.
And are not all these together with far more high advantages found to meet in the believers sleep of death? is there not then a perfect release from all the miseries of this life? is there not by it a cure wrought of all the maladies both of the soule and of the body,
And Are not all these together with Far more high advantages found to meet in the believers sleep of death? is there not then a perfect release from all the misery's of this life? is there not by it a cure wrought of all the maladies both of the soul and of the body,
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The second application is, to acquaint us how necessary it is to exercise faith and holiness while we live, that death may be a comfortable sleep to us when we die.
The second application is, to acquaint us how necessary it is to exercise faith and holiness while we live, that death may be a comfortable sleep to us when we die.
It is a vain presumption to conceive that a man that lives and dies in his sins, can ever have the same joyful resurrection with them that have made it their constant work to die to their sin.
It is a vain presumption to conceive that a man that lives and die in his Sins, can ever have the same joyful resurrection with them that have made it their constant work to die to their since.
If we look for according to Gods promise, new heavens and a new earth wherein dwelleth righteousness, 2 Pet. 3. 13. we must have righteousness dwelling in us here,
If we look for according to God's promise, new heavens and a new earth wherein dwells righteousness, 2 Pet. 3. 13. we must have righteousness Dwelling in us Here,
but yet are not at all afraid of the separation and disunion both of the body and soul from God, that so they may timely busie themselves in those waies and duties, which may make the first death that cannot possibly be avoided by them, to be comfortable to them;
but yet Are not At all afraid of the separation and disunion both of the body and soul from God, that so they may timely busy themselves in those ways and duties, which may make the First death that cannot possibly be avoided by them, to be comfortable to them;
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And thus I have done with the first Observation, touching it well nigh with as light an hand as Jonathan did the honeycomb, into which he onely dipt the end of his rod;
And thus I have done with the First Observation, touching it well High with as Light an hand as Johnathan did the honeycomb, into which he only dipped the end of his rod;
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but have it first in the buddings of it by faith and hope, in the blooming of it by the joyes and comforts of the Spirit, with which they are often lifted up towards Heaven;
but have it First in the buddings of it by faith and hope, in the blooming of it by the Joys and comforts of the Spirit, with which they Are often lifted up towards Heaven;
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The learned Verulams observation of Prophecies falls in much with the manner of our celestial happiness, who saith, that they have gradus & scalas complementi, certain gradual fulfillings, in each of which they grow more clear and distinct:
The learned Verulams observation of Prophecies falls in much with the manner of our celestial happiness, who Says, that they have gradus & scalas complementi, certain gradual fulfillings, in each of which they grow more clear and distinct:
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Ephes. 1. 14. It is called a purchased possession, an inheritance that doth not descend to us by birth; but is given to us by grace. He who hath a natural right unto it,
Ephesians 1. 14. It is called a purchased possession, an inheritance that does not descend to us by birth; but is given to us by grace. He who hath a natural right unto it,
that so by two immutable things in which it was impossible for God to lie, they might have strong consolation, Heb. 6. 18. And who is it that by the eye of faith views and reads those evidences, in which a crown of life, Revel. 2. 10. a Kingdome that cannot be moved, Heb. 12. 28. an inheritance that fadeth not away, 1 Pet. 1. 4. are all ascertained to him, doth not rejoyce more under the hopes of glory,
that so by two immutable things in which it was impossible for God to lie, they might have strong consolation, Hebrew 6. 18. And who is it that by the eye of faith views and reads those evidences, in which a crown of life, Revel. 2. 10. a Kingdom that cannot be moved, Hebrew 12. 28. an inheritance that fades not away, 1 Pet. 1. 4. Are all ascertained to him, does not rejoice more under the hope's of glory,
An expression (as some conceive) borrowed from travellers, amongst whom some one is by agreement sent before to take up lodgings for the rest of his company.
an expression (as Some conceive) borrowed from travellers, among whom Some one is by agreement sent before to take up lodgings for the rest of his company.
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Fourthly, they have the happinesse of Heaven, in primitiis, in the first-fruits, and pledges of it, every grace of the Spirit is scintilla futurae lucis, a sparke of their future glory;
Fourthly, they have the happiness of Heaven, in primitiis, in the Firstfruits, and pledges of it, every grace of the Spirit is scintilla futurae lucis, a spark of their future glory;
The tasts and prelibations of happinesse, which believers have in this life by the mouth of faith, the sight of Heven which they have by the eye of faith, that sometimes stands, on tiptoe,
The tastes and prelibations of happiness, which believers have in this life by the Mouth of faith, the sighed of Heaven which they have by the eye of faith, that sometime Stands, on tiptoe,
and peeps into the things that are within the vaile, doe differ onely in degree and not in kind from the full sruition and vision of God which they have in the other life,
and peeps into the things that Are within the veil, do differ only in degree and not in kind from the full sruition and vision of God which they have in the other life,
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when all the promises both of grace and glory are wholy accomplished, when all the expectations of faith and hope are swallowed up in endlesse admiration,
when all the promises both of grace and glory Are wholly accomplished, when all the Expectations of faith and hope Are swallowed up in endless admiration,
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when all the desires of the soule, which are more restlesse then the Sunne in their motions, are eternally fixed upon one simple and infinite good, which contains in it the perfection of all delectible objects.
when all the Desires of the soul, which Are more restless then the Sun in their motions, Are eternally fixed upon one simple and infinite good, which contains in it the perfection of all delectible objects.
Quid •o avarius cui Deus non sufficit in quo sunt omnia? What can be more insatiable then that man, whom God doth not suffice in whom all things are? can any thirst after a larger possession then immensity? a surer state then immortality? a longer term of yeers then perpetuity?
Quid •o avarius cui Deus non sufficit in quo sunt omnia? What can be more insatiable then that man, whom God does not suffice in whom all things Are? can any thirst After a larger possession then immensity? a Surer state then immortality? a longer term of Years then perpetuity?
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First, God doth it that he may hide his counsels and purposes concerning his children from the eyes and knowledg of carnal & proud men, to whom the external meanness of Christ and his followers becomes a stumbling-block,
First, God does it that he may hide his Counsels and Purposes Concerning his children from the eyes and knowledge of carnal & proud men, to whom the external meanness of christ and his followers becomes a stumbling-block,
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The evil husbandmen in the Gospel as soon as they beheld the heir, deale worse with him then with their Lords servants, Luke 20. 14. And did but the wicked of the world but fully know whose the inheritance of Heaven were, they would fall upon them as the Jewes upon Steven, and stone them to death.
The evil husbandmen in the Gospel as soon as they beheld the heir, deal Worse with him then with their lords Servants, Lycia 20. 14. And did but the wicked of the world but Fully know whose the inheritance of Heaven were, they would fallen upon them as the Jews upon Steven, and stone them to death.
and makes them that were Netherlanders, dwelling in the dust, to be citizens of the new Jerusalem which is above, the companions of Angels, and coheirs with Christ.
and makes them that were Netherlanders, Dwelling in the dust, to be Citizens of the new Jerusalem which is above, the Sodales of Angels, and coheirs with christ.
so as that it shall not need the assistance of meats and drinks, but live as the Angels doe? or can make a body sowne in dishonour to rise in honour, being beautified with the glorious endowments of clarity, agility, and impassibility?
so as that it shall not need the assistance of Meats and drinks, but live as the Angels do? or can make a body sown in dishonour to rise in honour, being beautified with the glorious endowments of clarity, agility, and impassibility?
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Thirdly, God defers the full happiness of believers till their resurrection, that they may have occasion to shew forth and exercise all kind of graces that bring glory and honour to himselfe.
Thirdly, God defers the full happiness of believers till their resurrection, that they may have occasion to show forth and exercise all kind of graces that bring glory and honour to himself.
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If the crown were set upon their heads, while they were as infants in the cradle, where would their patience in enduring trials and in waiting on the pleasure of God be made visible to the world? If they were all forthwith taken up from earth to heaven, where would be the exercise of their hope,
If the crown were Set upon their Heads, while they were as Infants in the cradle, where would their patience in enduring trials and in waiting on the pleasure of God be made visible to the world? If they were all forthwith taken up from earth to heaven, where would be the exercise of their hope,
and earnest longing after the appearing of Christ in glory? If there were no such changes as death and dissolution intervening, where would be the glory of the Christians faith who now believe that which the line of reason cannot fathome.
and earnest longing After the appearing of christ in glory? If there were no such changes as death and dissolution intervening, where would be the glory of the Christians faith who now believe that which the line of reason cannot fathom.
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when milke forsakes the brests, marrow the bones, bloud the veines, spirit the arteries; and the soule the body? And yet after such desolations faith expects a restauration:
when milk forsakes the breasts, marrow the bones, blood the Veins, Spirit the arteries; and the soul the body? And yet After such desolations faith expects a restauration:
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and though after my skin worms destroy this body, yet in my flesh shall I see God, Job 19. 25, 26. Believers know the power of God can easily break asunder the bands of death,
and though After my skin worms destroy this body, yet in my Flesh shall I see God, Job 19. 25, 26. Believers know the power of God can Easily break asunder the bans of death,
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ought not Christ to have suffered these things, and to enter into his glory? saith our Saviour to his doubting Disciples, Luke 24. 25, 26. Surely, if He went from the Crosse to his Throne, it is not meet that we should balk the one, and take the other:
ought not christ to have suffered these things, and to enter into his glory? Says our Saviour to his doubting Disciples, Lycia 24. 25, 26. Surely, if He went from the Cross to his Throne, it is not meet that we should balk the one, and take the other:
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Fifthly, God doth it, that he may declare himself just in his threatnings, as well as gracious in his promises. It was his Law that if any man did offend, he should die the death;
Fifthly, God does it, that he may declare himself just in his threatenings, as well as gracious in his promises. It was his Law that if any man did offend, he should die the death;
Let not therefore any so presume on his goodness, as to slight his justice, or conceive that the promises of the Gospell have vacated the threatnings of the Law: but let them remember, that he is known by executing of judgement, Psal. 9. 16. as well as by shewing mercy, Exodus 34. 7. In the application of this truth I shall be very brief, and touch onely upon two inferences, without insisting upon either, that so I may not by the lapse of time be wholy frustrated in speaking to other particulars, that are yet like rich hangings folded up and not presented to our view.
Let not Therefore any so presume on his Goodness, as to slight his Justice, or conceive that the promises of the Gospel have vacated the threatenings of the Law: but let them Remember, that he is known by executing of judgement, Psalm 9. 16. as well as by showing mercy, Exodus 34. 7. In the application of this truth I shall be very brief, and touch only upon two inferences, without insisting upon either, that so I may not by the lapse of time be wholly frustrated in speaking to other particulars, that Are yet like rich hangings folded up and not presented to our view.
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First, it may acquaint us how needful a grace patience is to believers, whose felicity is in expectation, not in possession, whose life is a seeds-time,
First, it may acquaint us how needful a grace patience is to believers, whose felicity is in expectation, not in possession, whose life is a Seeds-time,
It is one choice piece of the spiritual armour with which the Apostle would have the Ephesians feet to be shod, to secure them both against the roughness,
It is one choice piece of the spiritual armour with which the Apostle would have the Ephesians feet to be shod, to secure them both against the roughness,
and the length of their way, Ephes. 6. 15. It is that he prayes for in the behalf of the Thessalonians, that God would direct their hearts into the patient waiting for Christ, 2 Thes. 3. 5. It is the commendation os the Saints given by the Angel, Revel. 14. 12. that they bare patiently the furious assaults of Antichrist without fainting, expecting by faith his ruine and their own exaltation.
and the length of their Way, Ephesians 6. 15. It is that he prays for in the behalf of the Thessalonians, that God would Direct their hearts into the patient waiting for christ, 2 Thebes 3. 5. It is the commendation os the Saints given by the Angel, Revel. 14. 12. that they bore patiently the furious assaults of Antichrist without fainting, expecting by faith his ruin and their own exaltation.
The second inference is, that though the compleat happinesse of believers be future, that yet it is no ground to any to slacken their present diligence of standing perfect and compleat in all the will of God, Col. 4. 12. or to procrastinate their service till they draw neerer the borders of the other World,
The second Inference is, that though the complete happiness of believers be future, that yet it is no ground to any to slacken their present diligence of standing perfect and complete in all the will of God, Col. 4. 12. or to procrastinate their service till they draw nearer the borders of the other World,
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yet when the total summe of all his duties and services is cast up, it would fall as far short of the reward with which God crowns the services of his children,
yet when the total sum of all his duties and services is cast up, it would fallen as Far short of the reward with which God crowns the services of his children,
How sedulous and careful therefore should believers be, to let slip no season, nor to foreslow any occasion of honouring God in the exercise of all holinesse, whose time is but short, whose works are but imperfect;
How sedulous and careful Therefore should believers be, to let slip no season, nor to foreslow any occasion of honouring God in the exercise of all holiness, whose time is but short, whose works Are but imperfect;
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I leave now the first particular the time of Davids happiness [ when I awake ] and come to the second, the measure and redundancy of it, which follows next as well in order of the words, as of the parts:
I leave now the First particular the time of Davids happiness [ when I awake ] and come to the second, the measure and redundancy of it, which follows next as well in order of the words, as of the parts:
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the one is the place of desires, and they speak indigency, the other of having, and that speaks fulness. Whom have I in Heaven but thee O Lord? And there is none upon Earth that I desire besides thee, Psal. 73. 25. On Earth we may have contentment, which consists in curbing our appetite,
the one is the place of Desires, and they speak indigency, the other of having, and that speaks fullness. Whom have I in Heaven but thee Oh Lord? And there is none upon Earth that I desire beside thee, Psalm 73. 25. On Earth we may have contentment, which consists in curbing our appetite,
To open more distinctly the fulness and perfection of the blessednesse of Heaven, I shall set it forth two waies. First, Comparatively. Secondly, Positively.
To open more distinctly the fullness and perfection of the blessedness of Heaven, I shall Set it forth two ways. First, Comparatively. Secondly, Positively.
they are too mean things to shadow forth rhe riches, glory and dignity of the Inhabitants? What is the beauty of the High Priest garments wherewith he entred into the Holy of holies, to those robes of righteousnesse with which the Saints are cloathed? What is Solomons throne with its steps and ascents, to the throne upon which they sit? What are his servants and attendants, which astonish the Queen of Sheba, to those Angels that are their ministring spirits? they are but as rags,
they Are too mean things to shadow forth rhe riches, glory and dignity of the Inhabitants? What is the beauty of the High Priest garments wherewith he entered into the Holy of holies, to those robes of righteousness with which the Saints Are clothed? What is Solomons throne with its steps and ascents, to the throne upon which they fit? What Are his Servants and attendants, which astonish the Queen of Sheba, to those Angels that Are their ministering spirits? they Are but as rags,
and they will all be as so many foiles to set off the pefection of the happinesse of Heavens Who have met with harder measure from the World by persecutions, by torments, by slaughters,
and they will all be as so many foils to Set off the perfection of the happiness of Heavens Who have met with harder measure from the World by persecutions, by torments, by slaughters,
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Paul under the hope of glory, joyes in tribulation, Rom. 5. 3. The believing Hebrews knowing that they have in Heaven an enduring substance, take joyfully the spoyling of their goods, Heb. 10. 34. Others that they might obtain a better resurrection, have not accepted of deliverance from the sword, flames and other tortures when it hath been offered unto them, Heb. 11, 35. It is storied of Adrianus that Martyr, that seeing many Christians put to so cruel and bitter deaths, he asked others of them what it was that they suffered such grievous things for;
Paul under the hope of glory, Joys in tribulation, Rom. 5. 3. The believing Hebrews knowing that they have in Heaven an enduring substance, take joyfully the spoiling of their goods, Hebrew 10. 34. Others that they might obtain a better resurrection, have not accepted of deliverance from the sword, flames and other tortures when it hath been offered unto them, Hebrew 11, 35. It is storied of Adrianus that Martyr, that seeing many Christians put to so cruel and bitter death's, he asked Others of them what it was that they suffered such grievous things for;
Such they are, as that the Scripture styles them strong consolations, Heb. 6. 17. full joyes, John 15. 11. Joy unspeakable and full of Glory, 1 Pet. 1. 8. abounding consolations, 2 Cor. 1. 5. And yet all the joy and peace that believers are partakers of in this life is but as a drop to the Ocean,
Such they Are, as that the Scripture styles them strong consolations, Hebrew 6. 17. full Joys, John 15. 11. Joy unspeakable and full of Glory, 1 Pet. 1. 8. abounding consolations, 2 Cor. 1. 5. And yet all the joy and peace that believers Are partakers of in this life is but as a drop to the Ocean,
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But yet these tasts of the Water, Wine, and Honey of this celestial Canaan with which the Holy Spirit makes glad the hearts of believers are both far more desirable and satisfactory then the overflowing streams of all earthly felicities:
But yet these tastes of the Water, Wine, and Honey of this celestial Canaan with which the Holy Spirit makes glad the hearts of believers Are both Far more desirable and satisfactory then the overflowing streams of all earthly felicities:
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nor difference by his taste Oyle from Wine, still he was calling for his vision and saying, Redde mihi campos floridos, columnam anream, comitem Hieronymum, assistentes Angelos.
nor difference by his taste Oil from Wine, still he was calling for his vision and saying, Red mihi campos floridos, columnam anream, comitem Hieronymus, assistentes Angels.
Secondly, as we have seen the transcendent fulnesse of Heavens happiness comparatively; so now let us view it a little positively, and that both in its causes and in its properties.
Secondly, as we have seen the transcendent fullness of Heavens happiness comparatively; so now let us view it a little positively, and that both in its Causes and in its properties.
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The Tabernacle, the Temple in which his typical presence only was, were both by his appointment to have art and cost bestowed upon them, that so they might the better draw respect and reverence to his name who was worshipped in them:
The Tabernacle, the Temple in which his typical presence only was, were both by his appointment to have art and cost bestowed upon them, that so they might the better draw respect and Reverence to his name who was worshipped in them:
& on which he will manifest himself in all perfection unto the whole Assembly of the first born, whose names are written in Heaven, that he may forever be adored, and admired by them.
& on which he will manifest himself in all perfection unto the Whole Assembly of the First born, whose names Are written in Heaven, that he may forever be adored, and admired by them.
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When we hear what a vast sum hath been given for a Lordship, for a Jewel or Diamond by them that have become propreiators of them, we usually conclude, that they are of more then common worth,
When we hear what a vast sum hath been given for a Lordship, for a Jewel or Diamond by them that have become propreiators of them, we usually conclude, that they Are of more then Common worth,
How much better may we argue, the worth and excellency of Heaven, for which the Lord Christ laid down his bloud as a price to gain us thereby a right and a title unto it.
How much better may we argue, the worth and excellency of Heaven, for which the Lord christ laid down his blood as a price to gain us thereby a right and a title unto it.
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He shall change our vile body (saith the Apostle) that it may be fashioned like to his glorious body, Phil. 3. 21. In his abasement he became like us bearing upon him our infirmities;
He shall change our vile body (Says the Apostle) that it may be fashioned like to his glorious body, Philip 3. 21. In his abasement he became like us bearing upon him our infirmities;
And can they want any thing who sit upon the same throne, who feed at the same table, who are cloathed with the robe of his righteousness, who are dignified with the titles of being heirs with him, brethren to him, and members of him who is the head that f•lleth All in all, Ephes. 1. 23.
And can they want any thing who fit upon the same throne, who feed At the same table, who Are clothed with the robe of his righteousness, who Are dignified with the titles of being Heirs with him, brothers to him, and members of him who is the head that f•lleth All in all, Ephesians 1. 23.
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they never were without imperfection, and since the fall not without impurity; but in him they are perfect without defect, and pure without polution.
they never were without imperfection, and since the fallen not without impurity; but in him they Are perfect without defect, and pure without pollution.
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When therefore God in Heaven, and not any confluence of created good is the object and matter of believers happiness, must it not needs be full? Can he that inherits all things, Revel. 21. 7. want any thing? or can he who hath a full and constant communication of God himself not inherit all things?
When Therefore God in Heaven, and not any confluence of created good is the Object and matter of believers happiness, must it not needs be full? Can he that inherits all things, Revel. 21. 7. want any thing? or can he who hath a full and constant communication of God himself not inherit all things?
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but yet the manifestations of his own glory, are not in all his works alike, the more or less he communicates himself to them, the more or less are they glorious.
but yet the manifestations of his own glory, Are not in all his works alike, the more or less he communicates himself to them, the more or less Are they glorious.
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but through want of time I can onely point at them in a brief gloss upon those words of the Apostle, 1 Pet. 1. 4. An inheritance incorruptible, undefiled, and that fadeth not away.
but through want of time I can only point At them in a brief gloss upon those words of the Apostle, 1 Pet. 1. 4. an inheritance incorruptible, undefiled, and that fades not away.
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First, it is felicity which is incorruptible. There is nothing on earth which serves either for necessity, or for delight, for food or for ornament, but it hath in it a latent soed of mortality which in time prevailes against it,
First, it is felicity which is incorruptible. There is nothing on earth which serves either for necessity, or for delight, for food or for ornament, but it hath in it a latent Soed of mortality which in time prevails against it,
The food which the Saints live on is the tree of life, Revel. 22. 2. the crown which they wear is a crown of life, Revel. 2. 10. The riches which they possess, are durable riches, Prov. 8. 18.
The food which the Saints live on is the tree of life, Revel. 22. 2. the crown which they wear is a crown of life, Revel. 2. 10. The riches which they possess, Are durable riches, Curae 8. 18.
Secondly, It is undefiled. As it is free from corruption within; so is it also from soil or any abasement from without. Sorrows cares, fears, take away the lustre of all earthly felicity,
Secondly, It is undefiled. As it is free from corruption within; so is it also from soil or any abasement from without. Sorrows Cares, fears, take away the lustre of all earthly felicity,
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But in Heaven all our enjoyments are pure, without the least stain or spot of any evils that may cast a dimness upon their beauty, there is no fear of losing what we have,
But in Heaven all our enjoyments Are pure, without the least stain or spot of any evils that may cast a dimness upon their beauty, there is no Fear of losing what we have,
But to neither of these is the happinesse of Heaven ••able, as it abides in the same lustre and brightness, which had in the first moment that we entred into it,
But to neither of these is the happiness of Heaven ••able, as it abides in the same lustre and brightness, which had in the First moment that we entered into it,
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First, If the happiness of Heaven be full and satisfactory, it should then take off the edge both of our desires and endeavours in the eager persuit of things that are below.
First, If the happiness of Heaven be full and satisfactory, it should then take off the edge both of our Desires and endeavours in the eager pursuit of things that Are below.
And yet it is both strange, and sad to see how earthly the conversations of many are who professe to have Heavenly expectations, running after the empty pleasures,
And yet it is both strange, and sad to see how earthly the conversations of many Are who profess to have Heavenly Expectations, running After the empty pleasures,
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how do such men belye their hopes and give occasion to the World to say, that what ever they profess of Heaven carries more of a design in it then a real truth,
how do such men belie their hope's and give occasion to the World to say, that what ever they profess of Heaven carries more of a Design in it then a real truth,
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and that they drop and let fall such notions, as Atalanta did her golden balls, to stop and impede the course of others that themselves may gain and graspe the more? Let me beseech you therefore who have taken upon you the name of Christians, to raise up your minds and soules towards Heaven, where your Treasure, your Crown, your Saviour, and your God all are, that thereby you may vindicate Religion from that reproach which it lies under,
and that they drop and let fallen such notions, as Atalanta did her golden balls, to stop and impede the course of Others that themselves may gain and grasp the more? Let me beseech you Therefore who have taken upon you the name of Christians, to raise up your minds and Souls towards Heaven, where your Treasure, your Crown, your Saviour, and your God all Are, that thereby you may vindicate Religion from that reproach which it lies under,
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when dying in their sinnes, evill and misery shall come upon them in its perfection? What is it that heightens the blessed condition of those that are in Heaven,
when dying in their Sins, evil and misery shall come upon them in its perfection? What is it that heightens the blessed condition of those that Are in Heaven,
but this, that their happinesse is pure without mixture, and lasting without end? And is not this the aggravation of the sinners estate in Hell, that it is sheere wrath without the least allay of mercy, with which they are filled;
but this, that their happiness is pure without mixture, and lasting without end? And is not this the aggravation of the Sinners estate in Hell, that it is shear wrath without the least allay of mercy, with which they Are filled;
and that it is abiding wrath, without the least hope of end, with which they are tormented? There is not so much as a drop of water to a lake of fire, not a moment of ease to an eternity of pain.
and that it is abiding wrath, without the least hope of end, with which they Are tormented? There is not so much as a drop of water to a lake of fire, not a moment of ease to an eternity of pain.
their mirth is changed into endlesse sighings, their tabrets and shaumes into everlasting beatings, and hammerings upon the anvils of their breasts, their shoutings into howlings,
their mirth is changed into endless sighings, their tabrets and shawms into everlasting beatings, and hammerings upon the anvils of their breasts, their shoutings into howlings,
Why doe you lay out your money for that which is not bread? Why do you refuse the free tender of that mercy, which hereafter at any rate you would gladly purchase? Is then a little ease worth a World? and are now the comforts of God worth lesse then a few base lusts? Would you then subscribe to the hardest conditions of duty and set vice that God could propound,
Why do you lay out your money for that which is not bred? Why do you refuse the free tender of that mercy, which hereafter At any rate you would gladly purchase? Is then a little ease worth a World? and Are now the comforts of God worth less then a few base Lustiest? Would you then subscribe to the Hardest conditions of duty and Set vice that God could propound,
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and say Yes Lord to every question? and will you now make a deniall to every woing? O consider this all ye that forget God, left he teare you in pieces,
and say Yes Lord to every question? and will you now make a denial to every wooing? Oh Consider this all you that forget God, left he tear you in Pieces,
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Mans objective happiness lieth wholly out of himselfe, and out of every creature, and the more he fixeth his happiness upon the object without himselfe the more happy and excellent he is;
men objective happiness lies wholly out of himself, and out of every creature, and the more he fixeth his happiness upon the Object without himself the more happy and excellent he is;
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But I must of necessity wave what I intended to speak of this point, having already exceeded (I feare) the time, that should confine and terminate this Exercise.
But I must of necessity wave what I intended to speak of this point, having already exceeded (I Fear) the time, that should confine and terminate this Exercise.
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but it hath never been my custome on such occasions to add a long Panegyrick to a Sermon, the end of this meeting being rather to instruct and counsel the living, then to commend the dead.
but it hath never been my custom on such occasions to add a long Panegyric to a Sermon, the end of this meeting being rather to instruct and counsel the living, then to commend the dead.
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Thus Ambrose commends Saturus his worth as well as deplores his loss, the same doth Nazianzen for Gorgonia his sister, Austin for Nebridius his friend,
Thus Ambrose commends Saturn his worth as well as deplores his loss, the same does Nazianzen for Gorgonia his sister, Austin for Nebridius his friend,
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and Bernard for Gervasius. The great miscarriage that hath brought this way both under suspition and censure, hath been the golden commendations that some have bestowed upon worthless persons,
and Bernard for Gervase. The great miscarriage that hath brought this Way both under suspicion and censure, hath been the golden commendations that Some have bestowed upon worthless Persons,
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as if they did make it their professed art to garnish Tombes and Sepulchres, But though Tombes may receive an addition of beauty from colours laid upon them,
as if they did make it their professed art to garnish Tombs and Sepulchres, But though Tombs may receive an addition of beauty from colours laid upon them,
And such an one is she of whom I am now speaking whose own reall endowments and qualifications will more commend her, then adscititious and studied praises.
And such an one is she of whom I am now speaking whose own real endowments and qualifications will more commend her, then adscititious and studied praises.
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She was both as Ezekiels wife, the desire of his eyes; & as Solomons vertuous woman, the repose of his heart, & did fully deserve that praise which is given by him Prov. 31. 11. that the heart of her husband doth safely trust in her:
She was both as Ezekiel's wife, the desire of his eyes; & as Solomons virtuous woman, the repose of his heart, & did Fully deserve that praise which is given by him Curae 31. 11. that the heart of her husband does safely trust in her:
and unto others whose relation stood at a further distance, she was (as I know themselves will alwaies readily acknowledge) a mother in love rather then a mother in law: such an one whom few will be found to equall, much lesse to exceed.
and unto Others whose Relation stood At a further distance, she was (as I know themselves will always readily acknowledge) a mother in love rather then a mother in law: such an one whom few will be found to equal, much less to exceed.
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and so did she diffuse her bounty with far lesse noise then many that give little and boast much. What she did in this kind was not to get her self a name,
and so did she diffuse her bounty with Far less noise then many that give little and boast much. What she did in this kind was not to get her self a name,
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Of private duties she was a constant observer, making Religion the work of her Closet, as well as of the Church. Grande est Christianum esse non videri:
Of private duties she was a constant observer, making Religion the work of her Closet, as well as of the Church. Grande est Christian esse non videri:
then a consciencious performance of unseen and secret duties, especially in these times in which Religion shoots forth into leaves rather then into fruit.
then a conscientious performance of unseen and secret duties, especially in these times in which Religion shoots forth into leaves rather then into fruit.
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And as for her esteem both of the publique Ordinances and the Dispensers of them, the two contrary affections of sorrow and joy which of late had visible stirrings in her, shall be the present testimony.
And as for her esteem both of the public Ordinances and the Dispensers of them, the two contrary affections of sorrow and joy which of late had visible stirrings in her, shall be the present testimony.
She was to my knowledge much affected with the sad breach that God had made upon this place, by taking from it an able and faithfull Pastor by the stroak of death;
She was to my knowledge much affected with the sad breach that God had made upon this place, by taking from it an able and faithful Pastor by the stroke of death;
A speech it is, which if some that have time and leisure would seriously think of, their life would prove more usefull, and their death more comfortable. But not many weeks after she had thus spoken,
A speech it is, which if Some that have time and leisure would seriously think of, their life would prove more useful, and their death more comfortable. But not many weeks After she had thus spoken,
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and pleased herselfe with the hopes of enjoying such happy opportunities, it pleased God to put a sudden period to her life, which yet was no other then what that infirmity with which she conflicted had once threatned, some of her friends feared, and her selfe expected;
and pleased herself with the hope's of enjoying such happy opportunities, it pleased God to put a sudden Period to her life, which yet was no other then what that infirmity with which she conflicted had once threatened, Some of her Friends feared, and her self expected;
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