The mourners memorial in two sermons on the death of the truly pious Mris. Susanna Soame, late wife of Bartholomew Soame of Thurlow, Esq., who deceased Febru. 14, 1691/2 : with some account of her death / by Timothy Wright, Robert Fleming.
and take unto himself, our deservedly Honoured, Dear, and useful Friend; who (as you all know) was in her life-time, not without the condescending and chearful Concurrence of Her surviving Head, very instrumental for the propagating the True knowledge of Christ Jesus among you, by the Preaching of the Gospel in this place.
and take unto himself, our deservedly Honoured, Dear, and useful Friend; who (as you all know) was in her lifetime, not without the condescending and cheerful Concurrence of Her surviving Head, very instrumental for the propagating the True knowledge of christ jesus among you, by the Preaching of the Gospel in this place.
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It is now the commendable and pious desire, and appointment of her nearest surviving Relatives, that we should this day here pay our last solemn, and publick Respects together unto her Memory, in a Sermon or two dedicated unto it.
It is now the commendable and pious desire, and appointment of her nearest surviving Relatives, that we should this day Here pay our last solemn, and public Respects together unto her Memory, in a Sermon or two dedicated unto it.
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And my Station in the Family laying me under a peculiar Obligation to bear my part in this solemn service, (tho' otherwise unworthy of it;) it was not long after, I began more closely to apply my thoughts to the making some slender preparation for it, that this Text presented it self to my mind,
And my Station in the Family laying me under a peculiar Obligation to bear my part in this solemn service, (though otherwise unworthy of it;) it was not long After, I began more closely to apply my thoughts to the making Some slender preparation for it, that this Text presented it self to my mind,
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and made good to her, in her death; and upon both accounts, I hope, so much the more adapted for our present instruction, in Conjunction with that awakening and teaching Providence, which gave the occasion to this Discourse upon it:
and made good to her, in her death; and upon both accounts, I hope, so much the more adapted for our present instruction, in Conjunction with that awakening and teaching Providence, which gave the occasion to this Discourse upon it:
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Which is designed both for an instructive lesson to the living, and a solemn Memorial of the dead; and therefore I shall endeavour, by the Divine assistance, to cast it into such a Method, and form, as may be in some measure accommodate to both parts of that design; but to the latter in subserviency to the former, as that which is principally to be regarded in such sacred discourses.
Which is designed both for an instructive Lesson to the living, and a solemn Memorial of the dead; and Therefore I shall endeavour, by the Divine assistance, to cast it into such a Method, and from, as may be in Some measure accommodate to both parts of that Design; but to the latter in subserviency to the former, as that which is principally to be regarded in such sacred discourses.
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and appointment of their Heavenly Father: And this is briefly sum'd up in those two comprehensive words, Eternal life; which indeed are both too big for our thoughts in this dark, imperfect state,
and appointment of their Heavenly Father: And this is briefly summed up in those two comprehensive words, Eternal life; which indeed Are both too big for our thoughts in this dark, imperfect state,
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and the Connection that is between them is firm and certain, resulting from that divine NONLATINALPHABET which is spoken of in the preceding part of the Context, that righteous Judgment of God, whereby he makes a true Estimate of Persons and actions according to the proper Rules of Judgment;
and the Connection that is between them is firm and certain, resulting from that divine which is spoken of in the preceding part of the Context, that righteous Judgement of God, whereby he makes a true Estimate of Persons and actions according to the proper Rules of Judgement;
This is a Conclusion of that indubitable certainty, that the Truth of it cannot be call'd in question without denying at once the divine veracity, and remunerative justice; for as much as the written word of God, (according to which his final distribution of Eternal Rewards and punishments, shall be made at the last day) hath expresly declared that it shall be thus:
This is a Conclusion of that indubitable certainty, that the Truth of it cannot be called in question without denying At once the divine veracity, and remunerative Justice; for as much as the written word of God, (according to which his final distribution of Eternal Rewards and punishments, shall be made At the last day) hath expressly declared that it shall be thus:
And therefore looking upon it as altogether needless to insist upon the direct proof, or Confirmation of this Truth, amongst those that do acknowledge the divine Authority of the Holy Scriptures,
And Therefore looking upon it as altogether needless to insist upon the Direct proof, or Confirmation of this Truth, among those that do acknowledge the divine authority of the Holy Scriptures,
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first to explain, and then to apply it to our selves on this sorrowful occasion. In the Explication there are three things to be distinctly considered and spoken to, viz.
First to explain, and then to apply it to our selves on this sorrowful occasion. In the Explication there Are three things to be distinctly considered and spoken to, viz.
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2. The nature and Excellency of that final happiness, which doth by the divine Ordination and appointment belong to them as their everlasting inheritance.
2. The nature and Excellency of that final happiness, which does by the divine Ordination and appointment belong to them as their everlasting inheritance.
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3. What kind of connection there is between the one, and the other, i. e. between the qualifications imported in this Character, and that felicity, to which all that bear it shall at last be advanced.
3. What kind of connection there is between the one, and the other, i. e. between the qualifications imported in this Character, and that felicity, to which all that bear it shall At last be advanced.
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1. That which doth most fitly come under our consideration in the first place, is the extensive import of their Excellent Character, who are here spoken of.
1. That which does most fitly come under our consideration in the First place, is the extensive import of their Excellent Character, who Are Here spoken of.
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which are too high to be confined to this lower World, or to take up their Rest in any thing, that is measured by Time: So more particularly, there are three things in this Character to be distinctly explained. 1. The great and Noble Object of their earnest desire, and constant aim, expressed here by Glory, Honour, and Immortality. 2. Their Souls Actual Motion towards this Object, here express'd by their seeking after 〈 ◊ 〉. 3. The regular Way and right Line, in which their desires move,
which Are too high to be confined to this lower World, or to take up their Rest in any thing, that is measured by Time: So more particularly, there Are three things in this Character to be distinctly explained. 1. The great and Noble Object of their earnest desire, and constant aim, expressed Here by Glory, Honour, and Immortality. 2. Their Souls Actual Motion towards this Object, Here expressed by their seeking After 〈 ◊ 〉. 3. The regular Way and right Line, in which their Desires move,
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First, We may understand somewhat of the Excellency of the Character here given us, of the Heirs of future Blessedness, by considering the Object of their earnest Desire, and steady Aim; which indeed is great and noble, well-beseeming the dignity of an heaven-born Soul,
First, We may understand somewhat of the Excellency of the Character Here given us, of the Heirs of future Blessedness, by considering the Object of their earnest Desire, and steady Aim; which indeed is great and noble, well-beseeming the dignity of an Heavenborn Soul,
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I Shall neither trouble my self, nor you with a needless enquiry into the more nice and critical distinctions, that some may conceive to be between these two words,
I Shall neither trouble my self, nor you with a needless enquiry into the more Nicaenae and critical Distinctions, that Some may conceive to be between these two words,
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as to the proper import of them, [ NONLATINALPHABET ] Glory and Honour: Thus much being sufficiently evident; not only from the third word, that is subjoyned to them,
as to the proper import of them, [ ] Glory and Honour: Thus much being sufficiently evident; not only from the third word, that is subjoined to them,
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but also from the manifest scope of the Text; that they are principally designed both together to denote that everlasting happiness in another World, which is in the close of the verse summ'd up in those other two words, Eternal life; intimating that to be the great thing, which all the faithful servants of God and Disciples of Christ do, in subordination to the Glory of their great Lord and Master, chiefly seek after.
but also from the manifest scope of the Text; that they Are principally designed both together to denote that everlasting happiness in Another World, which is in the close of the verse summed up in those other two words, Eternal life; intimating that to be the great thing, which all the faithful Servants of God and Disciples of christ do, in subordination to the Glory of their great Lord and Master, chiefly seek After.
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Yet so as not to exclude, from being a part of the Object of their Desire and Aim, whatsoever in this life is necessary as preparative and introductory to the Glory and Happiness of another: Much less excluding whatsoever else there may be in that future blessedness it self, which cannot so aptly be conceived of under the notions of Glory and Honour, especially if more strictly, and properly understood;
Yet so as not to exclude, from being a part of the Object of their Desire and Aim, whatsoever in this life is necessary as preparative and introductory to the Glory and Happiness of Another: Much less excluding whatsoever Else there may be in that future blessedness it self, which cannot so aptly be conceived of under the notions of Glory and Honour, especially if more strictly, and properly understood;
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such as that eternal satisfaction, that inexpressible Joy, and that inconceivable delight, which will undoubtedly accompany the glory and honour of that immortal state.
such as that Eternal satisfaction, that inexpressible Joy, and that inconceivable delight, which will undoubtedly accompany the glory and honour of that immortal state.
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It is not any worldly honour or greatness, (tho' they should be advanced never so high in those secular dignities, which many are so ambitious to climb up unto) that can content them that seek the honour, which cometh from God only; even that which he who is the fountain of honour and glory, doth finally conser upon all his children when they are grown up to full age, and are put into the possession of that inheritance that is incorruptible and undefiled, that fadeth not away, reserved in Heaven for them.
It is not any worldly honour or greatness, (though they should be advanced never so high in those secular dignities, which many Are so ambitious to climb up unto) that can content them that seek the honour, which comes from God only; even that which he who is the fountain of honour and glory, does finally Conserve upon all his children when they Are grown up to full age, and Are put into the possession of that inheritance that is incorruptible and undefiled, that fades not away, reserved in Heaven for them.
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But tho' these be the supreme and ultimate objects of their Heavenly desires and aims, there are also other things to be considered as intermediate objects thereof;
But though these be the supreme and ultimate objects of their Heavenly Desires and aims, there Are also other things to be considered as intermediate objects thereof;
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For as there must be some fainter Rays of an Heavenly divine Glory impress'd upon those Souls in this life by the sanctifying operations of the Spirit and Grace of God, which are to be more intirely glorified in that which is to come:
For as there must be Some fainter Rays of an Heavenly divine Glory impressed upon those Souls in this life by the sanctifying operations of the Spirit and Grace of God, which Are to be more entirely glorified in that which is to come:
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So in proportion to the degree, wherein they partake of this glory, there is an heavenly-honour put upon all those here, who shall be advanced to eternal honour hereaftēr.
So in proportion to the degree, wherein they partake of this glory, there is an heavenly-honour put upon all those Here, who shall be advanced to Eternal honour hereaftenr.
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which is therefore in Scripture called a Divine Nature: And they that partake of it are said to be born of God, and born from above. And as there is a real internal glory stamp'd upon the Soul,
which is Therefore in Scripture called a Divine Nature: And they that partake of it Are said to be born of God, and born from above. And as there is a real internal glory stamped upon the Soul,
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so surely it is to be reckoned a great honour to a Man to be related to God as his Heavenly Father, to be his Son not only faederally by the grace of Adoption, but really by Regeneration. And these lower degrees of Glory, and Honour lead to higher,
so surely it is to be reckoned a great honour to a Man to be related to God as his Heavenly Father, to be his Son not only federally by the grace of Adoption, but really by Regeneration. And these lower Degrees of Glory, and Honour led to higher,
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And whosoever is regardless of the former, tho' his presumptuous pretences be never so high, cannot regularly seek the latter. And therefore we are by no means to separate the one from the other in considering the great Object of the sincere Christian's earnest desire and constant aim. Which was the first thing to be considered in this descriptive Character of the Heirs of future blessedness. And so
And whosoever is regardless of the former, though his presumptuous pretences be never so high, cannot regularly seek the latter. And Therefore we Are by no means to separate the one from the other in considering the great Object of the sincere Christian's earnest desire and constant aim. Which was the First thing to be considered in this descriptive Character of the Heirs of future blessedness. And so
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and noble Object of their Desire and Aim, as it is here express'd by their seeking after it. And here it will be necessary to shew more particularly what this seeking doth import as it hath respect to this Glory, and Honour, and Immortality, as the object of it.
and noble Object of their Desire and Aim, as it is Here expressed by their seeking After it. And Here it will be necessary to show more particularly what this seeking does import as it hath respect to this Glory, and Honour, and Immortality, as the Object of it.
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And this will lead us one step further towards the right understanding the excellent, and comprehensive Character of the happy persons that are here spoken of.
And this will led us one step further towards the right understanding the excellent, and comprehensive Character of the happy Persons that Are Here spoken of.
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And it is easy for us to apprehend that there are some things necessarily supposed, and other things more directly imply'd in this seeking for glory and honour and incorruption, which ought to be considered distinctly;
And it is easy for us to apprehend that there Are Some things necessarily supposed, and other things more directly implied in this seeking for glory and honour and incorruption, which ought to be considered distinctly;
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1. It doth suppose a competent measure of knowledge, and understanding of what is revealed in the Gospel concerning these great things, and the way in which they are to be sought after: Together with some hope that they may in that way be attained.
1. It does suppose a competent measure of knowledge, and understanding of what is revealed in the Gospel Concerning these great things, and the Way in which they Are to be sought After: Together with Some hope that they may in that Way be attained.
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2. It doth further suppose a Mind and Heart so far abstracted and drawn off from the World, and its perishing vanities, as to be at the greater liberty,
2. It does further suppose a Mind and Heart so Far abstracted and drawn off from the World, and its perishing vanities, as to be At the greater liberty,
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and sunk down into the Earth as to be either drowned, and dissolved in sensual pleasures, or swallowed up and buryed alive in worldly cares, will with any serious earnestness seek after spiritual and heavenly things.
and sunk down into the Earth as to be either drowned, and dissolved in sensual pleasures, or swallowed up and buried alive in worldly Cares, will with any serious earnestness seek After spiritual and heavenly things.
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3. It doth also suppose the divine efficacious grace to have been at work upon the Soul, in some measure enlightening the Mind, renewing the Will, and spiritualizing the Affections; whereby the main bent of the Soul comes to be turned towards God,
3. It does also suppose the divine efficacious grace to have been At work upon the Soul, in Some measure enlightening the Mind, renewing the Will, and spiritualizing the Affections; whereby the main bent of the Soul comes to be turned towards God,
And as these things are supposed; So Secondly, There are other things more directly implyed in this seeking for glory, and honour, and immortality. As
And as these things Are supposed; So Secondly, There Are other things more directly employed in this seeking for glory, and honour, and immortality. As
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1. It doth imply a deliberate Judgment passed in the understanding upon sufficient conviction concerning the preferableness of these great things to all this World's Enjoyments, and an atual preferring and choosing the one before the other accordingly.
1. It does imply a deliberate Judgement passed in the understanding upon sufficient conviction Concerning the preferableness of these great things to all this World's Enjoyments, and an atual preferring and choosing the one before the other accordingly.
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For all that are engaged in a serious, and diligent prosecution of those things that conduce or pertain to their eternal happiness and Salvation in another World, have been taught, by the Wisdom that is from above, truly to reckon with themselves that, all those other things, upon which the minds of most men are so busily intent, are but mean and contemptible Trifles compared with these:
For all that Are engaged in a serious, and diligent prosecution of those things that conduce or pertain to their Eternal happiness and Salvation in Another World, have been taught, by the Wisdom that is from above, truly to reckon with themselves that, all those other things, upon which the minds of most men Are so busily intent, Are but mean and contemptible Trifles compared with these:
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The loving kindness of the Lord is to them better than life it self, and therefore this is sought after, and prized by them above any of the comforts of life. To live in peace and sweet communion with God in Christ here, with the lively hope of being ever with the Lord hereafter, is to them far more eligible,
The loving kindness of the Lord is to them better than life it self, and Therefore this is sought After, and prized by them above any of the comforts of life. To live in peace and sweet communion with God in christ Here, with the lively hope of being ever with the Lord hereafter, is to them Far more eligible,
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And therefore while others in the anxiety of their hearts are crying out, Who will shew us any good? They pray with the devout Psalmist, Lord lift thou up the light of thy countenance upon us.
And Therefore while Others in the anxiety of their hearts Are crying out, Who will show us any good? They pray with the devout Psalmist, Lord lift thou up the Light of thy countenance upon us.
2. It doth further imply an habitual heavenly-mindedness, whereby the main stream of the thoughts and affections is carryed in a steady current for the most part, towards those things that are above;
2. It does further imply an habitual Heavenly-mindedness, whereby the main stream of the thoughts and affections is carried in a steady current for the most part, towards those things that Are above;
which therefore are the Subject of their daily meditation: As there is nothing more natural to us than to be thinking much and often upon that which is the great Object of our desire and aim.
which Therefore Are the Subject of their daily meditation: As there is nothing more natural to us than to be thinking much and often upon that which is the great Object of our desire and aim.
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3. It doth further imply a strong emotion of ardent desires, and earnest longings of Soul after those great and glorious enjoyments, which constitute the happiness of the future state; and after whatsoever is antecedently necessary in order to their attainment of a gracious Title unto, and meetness for them.
3. It does further imply a strong emotion of Ardent Desires, and earnest longings of Soul After those great and glorious enjoyments, which constitute the happiness of the future state; and After whatsoever is antecedently necessary in order to their attainment of a gracious Title unto, and meetness for them.
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Desire is that Affection of the Soul whereby it moves towards that, which is the Object of its Choice and Love; as it rests in Delight, when it hath attained to the full possession of it.
Desire is that Affection of the Soul whereby it moves towards that, which is the Object of its Choice and Love; as it rests in Delight, when it hath attained to the full possession of it.
And therefore the heavenly minded Christian in this imperfect state, not having yet attained, is earnestly reaching forth, and pressing forward toward the Mark that is before him.
And Therefore the heavenly minded Christian in this imperfect state, not having yet attained, is earnestly reaching forth, and pressing forward towards the Mark that is before him.
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and Immortality, do more frequently or intensely exercise themselves than in constant humble Addresses unto God by fervent Prayer for his Grace in Christ Jesus to fit them for, and conduct them through present duty and service, unto eternal Glory and Happiness. And then.
and Immortality, do more frequently or intensely exercise themselves than in constant humble Addresses unto God by fervent Prayer for his Grace in christ jesus to fit them for, and conduct them through present duty and service, unto Eternal Glory and Happiness. And then.
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4. It doth in the last place imply a serious diligence, and Conscientious care in the use of all divinely-prescribed and appointed means for the improvement of their Spirits in all the excellent habits of Grace and Holiness here, in order to their being meetly prepared,
4. It does in the last place imply a serious diligence, and Conscientious care in the use of all divinely-prescribed and appointed means for the improvement of their Spirits in all the excellent habits of Grace and Holiness Here, in order to their being meetly prepared,
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together with an humble dependance upon the divine Grace, implored by earnest Prayer, for the making all such means effectually conducive to their proper end.
together with an humble dependence upon the divine Grace, implored by earnest Prayer, for the making all such means effectually conducive to their proper end.
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Thirdly, That which we are to consider in the next place, respecting the excellent Character of these happy Persons, is the regular Way or right Line, in which their Desires move,
Thirdly, That which we Are to Consider in the next place, respecting the excellent Character of these happy Persons, is the regular Way or right Line, in which their Desires move,
or (to bring it nearer to the words of our Translation) by patience in well-doing. Arias Montanus renders it [ secundum permanentiam ] by perseverance in well-doing:
or (to bring it nearer to the words of our translation) by patience in welldoing. Arias Montanus renders it [ secundum permanentiam ] by perseverance in welldoing:
But I think our own Translation is the most full and emphatical of them all, putting that together which is severally express'd in them: Reading it thus; by patient continuance in well-doing;
But I think our own translation is the most full and emphatical of them all, putting that together which is severally expressed in them: Reading it thus; by patient Continuance in welldoing;
and so much the rather, because I find the word NONLATINALPHABET doth in Scripture stile signifie both patience and perseverance. And I think the Emphasis of it here cannot be better expressed than by putting them both together,
and so much the rather, Because I find the word does in Scripture style signify both patience and perseverance. And I think the Emphasis of it Here cannot be better expressed than by putting them both together,
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Nor do I see any thing in the more immediate context, or in the scope of the Text it self, to incline me to prefer any other Translation of these words, that I have seen before this which we have in our English Bibles.
Nor do I see any thing in the more immediate context, or in the scope of the Text it self, to incline me to prefer any other translation of these words, that I have seen before this which we have in our English Bibles.
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and immortality, as it is here described, namely by patient continuance in welldoing. In which description of it, we may easily perceive these three gradations in it:
and immortality, as it is Here described, namely by patient Continuance in welldoing. In which description of it, we may Easily perceive these three gradations in it:
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1. All that do regularly seek for glory, and honour, and immortality, seek them in the way of well-doing; which expression, being indefinite, is to be understood in a very large extent, reaching to all the Duties incumbent upon a Christian in this present state.
1. All that do regularly seek for glory, and honour, and immortality, seek them in the Way of welldoing; which expression, being indefinite, is to be understood in a very large extent, reaching to all the Duties incumbent upon a Christian in this present state.
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For as this [ NONLATINALPHABET or ] well-doing doth in the very formal notion of it carry a reference to some Rule, by which what is done is to be measured, and to which,
For as this [ or ] welldoing does in the very formal notion of it carry a Referente to Some Rule, by which what is done is to be measured, and to which,
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And so that which is manifestly intended in this general expression, is no less than an heedful attendance to all the duties of Christianity; or a serious care & studious endeavour throughout the whole course of a Mans life to yield obedience to the Laws of Christ, and so to walk worthy of the Lord unto all pleasing.
And so that which is manifestly intended in this general expression, is no less than an heedful attendance to all the duties of Christianity; or a serious care & studious endeavour throughout the Whole course of a men life to yield Obedience to the Laws of christ, and so to walk worthy of the Lord unto all pleasing.
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And being so understood, it is so far from excluding that Faith in Christ, whereby a sinner doth embrace and receive him according to the Offer of the Gospel,
And being so understood, it is so Far from excluding that Faith in christ, whereby a sinner does embrace and receive him according to the Offer of the Gospel,
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And therefore our Lord himself doth emphatically call it [ NONLATINALPHABET ] the work of God. It is by well-doing in this comprehensive sense as it takes in both Faith and Good Works, in conformity to the Precepts of the Gospel, that we must seek for eternal glory and happiness, if ever we would obtain it.
And Therefore our Lord himself does emphatically call it [ ] the work of God. It is by welldoing in this comprehensive sense as it Takes in both Faith and Good Works, in conformity to the Precepts of the Gospel, that we must seek for Eternal glory and happiness, if ever we would obtain it.
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or carelesly neglecting and disregarding both;) they will find at last that they did herein miserably deceive themselves, and put a destructive Cheat upon their own Souls.
or carelessly neglecting and disregarding both;) they will find At last that they did herein miserably deceive themselves, and put a destructive Cheat upon their own Souls.
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2. A further gradation express'd in this discription of the only regular way of seeking for future glory and blessedness, is that it is to be done by continuance in well-doing, or by perseverance therein unto the end.
2. A further gradation expressed in this description of the only regular Way of seeking for future glory and blessedness, is that it is to be done by Continuance in welldoing, or by perseverance therein unto the end.
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As he must be careful to run the very race that is set before him, keeping his feet in the direct path that is delineared for him by the divine Precepts, without turning aside to any crooked way, either on the right hand or on the left;
As he must be careful to run the very raze that is Set before him, keeping his feet in the Direct path that is delineared for him by the divine Precepts, without turning aside to any crooked Way, either on the right hand or on the left;
and immortality, is made by the addition of patience unto this perseverance in well-doing. And this Patience hath respect both to present evils endured,
and immortality, is made by the addition of patience unto this perseverance in welldoing. And this Patience hath respect both to present evils endured,
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For patience is exercised by the Children of God in this state of their minority & imperfection both these ways, viz. in enduring and in waiting: & indeed in both respects they have need of patience, that after they have done the Will of God they may receive the promise.
For patience is exercised by the Children of God in this state of their minority & imperfection both these ways, viz. in enduring and in waiting: & indeed in both respects they have need of patience, that After they have done the Will of God they may receive the promise.
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First, All the Heirs of Glory, during the time of their minority, do stand in need of patience as it is to be exercised in enduring the many afflictive evils that they meet with in the course of their obedience and continuance in well-doing. For as Gods ancient People Israel passed through a troublesome,
First, All the Heirs of Glory, during the time of their minority, do stand in need of patience as it is to be exercised in enduring the many afflictive evils that they meet with in the course of their Obedience and Continuance in welldoing. For as God's ancient People Israel passed through a troublesome,
And indeed there is such a great variety of troubles, to which the best of men are exposed here in this life as may sufficiently convince them, that here is not their rest. But all these are quietly, and patiently undergone with a silent, humble,
And indeed there is such a great variety of Troubles, to which the best of men Are exposed Here in this life as may sufficiently convince them, that Here is not their rest. But all these Are quietly, and patiently undergone with a silent, humble,
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in somuch that they do not only persevere in doing good with unwearied diligence, but also hold out in suffering evils with invincible patience, being strengthened thereunto according to the glorious power of the divine grace. Secondly, They do exercise patience in waiting as well as in enduring. For (as the Apostle speaks) they hope for that which yet they see not,
in So much that they do not only persevere in doing good with unwearied diligence, but also hold out in suffering evils with invincible patience, being strengthened thereunto according to the glorious power of the divine grace. Secondly, They do exercise patience in waiting as well as in enduring. For (as the Apostle speaks) they hope for that which yet they see not,
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And therefore they are not weary in well-doing, because they know, that in due season they shall reap if they faint not, and that every thing is most pleasant as well as most beautiful in its season.
And Therefore they Are not weary in welldoing, Because they know, that in due season they shall reap if they faint not, and that every thing is most pleasant as well as most beautiful in its season.
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II. To consider in the next place the nature and excellency of that final happiness, which doth, by the divine ordination and appointment, belong to them as their everlasting inheritance;
II To Consider in the next place the nature and excellency of that final happiness, which does, by the divine ordination and appointment, belong to them as their everlasting inheritance;
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as it is here summ'd up in those two comprehensive words Eternal Life: Which contain more in them than all the united eloquence of men and Angels is able to express and set forth.
as it is Here summed up in those two comprehensive words Eternal Life: Which contain more in them than all the united eloquence of men and Angels is able to express and Set forth.
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It is a phrase more frequently than any other made use of in Scripture summarily to express the great felicity, to which the glorified Saints are advanced in the heavenly Mansions. And it doth very aptly serve to lead our Minds into some more general Conceptions of the greatness and glory of it;
It is a phrase more frequently than any other made use of in Scripture summarily to express the great felicity, to which the glorified Saints Are advanced in the heavenly Mansions. And it does very aptly serve to led our Minds into Some more general Conceptions of the greatness and glory of it;
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first with respect to what is more directly imported in it, and then with respect to what it doth necessarily connote, when understood in that latitude in which the phrase is most frequently (if not always) used in Scripture.
First with respect to what is more directly imported in it, and then with respect to what it does necessarily connote, when understood in that latitude in which the phrase is most frequently (if not always) used in Scripture.
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1. If we consider it in the more direct import of it, so it appears to have a very radiant excellency in it that doth far out-shine the brightest part of this Worlds glory. For it must be understood to singifie somewhat more than a bare immortality or a meer living for ever, (for that belongs also to the wicked that are turned into Hell, and hath no happiness in it if abstractly considered,) even, a glorious ineffable and everlasting union with God, the fountain of life;
1. If we Consider it in the more Direct import of it, so it appears to have a very radiant excellency in it that does Far outshine the Brightest part of this World's glory. For it must be understood to singifie somewhat more than a bore immortality or a mere living for ever, (for that belongs also to the wicked that Are turned into Hell, and hath no happiness in it if abstractly considered,) even, a glorious ineffable and everlasting Union with God, the fountain of life;
whereby the Spirits of just men made perfect, dwelling in God, the all-comprehending Spirit, do (so far as the finite capacity of a creature will admit) everlastingly possess a perfect plenitude of life.
whereby the Spirits of just men made perfect, Dwelling in God, the All-comprehending Spirit, doe (so Far as the finite capacity of a creature will admit) everlastingly possess a perfect plenitude of life.
altho' their bodies are not to be advanced to a participation in it until the resurrection, when they also shall be made immortal, and fashioned like unto Christs glorious Body, according to the working, whereby he is able even to subdue all things unto himself.
although their bodies Are not to be advanced to a participation in it until the resurrection, when they also shall be made immortal, and fashioned like unto Christ glorious Body, according to the working, whereby he is able even to subdue all things unto himself.
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2. If we consider this Eternal life with respect to what it doth necessarily connote, so it will appear to be still more excellent and glorious. For as that God in whom the glorified Saints have most intimately their everlasting residence, is in himself the fountain of life, or the living God; So he is also the fountain of blessedness. And therefore,
2. If we Consider this Eternal life with respect to what it does necessarily connote, so it will appear to be still more excellent and glorious. For as that God in whom the glorified Saints have most intimately their everlasting residence, is in himself the fountain of life, or the living God; So he is also the fountain of blessedness. And Therefore,
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as by being for ever with the Lord, they do everlastingly possess a perfect plenitude of life, in which every thing of mortality shall at last be swallowed up: So they must needs also enjoy together therewith a perfect fulness of whatsoever can be conceived of under the notion of happiness; a fulness of Glory both subjective and objective, glory shining in them, and glory shining upon, and round about, yea into them, transfusing its bright beams through them; a fulness of honour infinitely transcending all those fading Titles, which advance one man so high above another in this lower World; and a fulness of joy, satisfaction and delight, even those pure, refined pleasures that are at Gods right hand for evermore. All this,
as by being for ever with the Lord, they do everlastingly possess a perfect plenitude of life, in which every thing of mortality shall At last be swallowed up: So they must needs also enjoy together therewith a perfect fullness of whatsoever can be conceived of under the notion of happiness; a fullness of Glory both subjective and objective, glory shining in them, and glory shining upon, and round about, yea into them, transfusing its bright beams through them; a fullness of honour infinitely transcending all those fading Titles, which advance one man so high above Another in this lower World; and a fullness of joy, satisfaction and delight, even those pure, refined pleasures that Are At God's right hand for evermore. All this,
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and a great deal more that neither our words nor thoughts can reach, is summarily comprehended in that Eternal Life, which all they shall certainly attain at the end of their course, who by patient continuance in well-doing do seek for glory, and honour, and immortality.
and a great deal more that neither our words nor thoughts can reach, is summarily comprehended in that Eternal Life, which all they shall Certainly attain At the end of their course, who by patient Continuance in welldoing do seek for glory, and honour, and immortality.
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Which will more plainly appear to us by considering that which follows in the next place in order, namely: III. That which remains in the last place to be spoken to, is, the connection between the qualifications imported in the foregoing Character and that glorious felicity, unto which all that bear it shall at last be advanced;
Which will more plainly appear to us by considering that which follows in the next place in order, namely: III. That which remains in the last place to be spoken to, is, the connection between the qualifications imported in the foregoing Character and that glorious felicity, unto which all that bear it shall At last be advanced;
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That there is a connection between them is sufficiently evident, inasmuch as the one is attainable no other way but by the other: And of what kind this connection is, I am now to shew.
That there is a connection between them is sufficiently evident, inasmuch as the one is attainable no other Way but by the other: And of what kind this connection is, I am now to show.
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And in short, It is easie forus to apprehend that this connection is not natural and necessary but ordinate, not such as doth necessarily result from the nature of the things themselves that are here connected,
And in short, It is easy forus to apprehend that this connection is not natural and necessary but ordinate, not such as does necessarily result from the nature of the things themselves that Are Here connected,
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but such as hath its foundation in the gracious ordination and appointment of God. For it is sufficiently evident to any one, that doth attentively and seriously consider it, That there is no just and adequate proportion between the most diligent and industrious Christians present service, and his future eternal reward. And so it is no less obvious for us to conceive that the connection that is between them is not founded in Merit, but in Free Grace. For when we have done all, we must say we are unprofitable Servants, we have done only that which was our duty to do.
but such as hath its Foundation in the gracious ordination and appointment of God. For it is sufficiently evident to any one, that does attentively and seriously Consider it, That there is no just and adequate proportion between the most diligent and Industria Christians present service, and his future Eternal reward. And so it is no less obvious for us to conceive that the connection that is between them is not founded in Merit, but in Free Grace. For when we have done all, we must say we Are unprofitable Servants, we have done only that which was our duty to do.
And it is most absurd for any one to think to merit any thing by the payment of a just Debt. And therefore the Scripture speaks of eternal life under the notion of a Gift, as obtained only by the free donation of God,
And it is most absurd for any one to think to merit any thing by the payment of a just Debt. And Therefore the Scripture speaks of Eternal life under the notion of a Gift, as obtained only by the free donation of God,
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whereas, on the other hand, that eternal death, which is the just punishment of Sin is called Wages, as being no more than what it doth most iustly deserve. Rom. 6. 23. For the Wages of Sin is death:
whereas, on the other hand, that Eternal death, which is the just punishment of since is called Wages, as being no more than what it does most justly deserve. Rom. 6. 23. For the Wages of since is death:
And so the Reward of the eternal inheritance is several times in Scripture under the Title of Mercy: As the Apostle prayed for Onesiphorus, 2 Tim. 1. 18. The Lord grant unto him that he may find Mercy of the Lord at that day.
And so the Reward of the Eternal inheritance is several times in Scripture under the Title of Mercy: As the Apostle prayed for Onesiphorus, 2 Tim. 1. 18. The Lord grant unto him that he may find Mercy of the Lord At that day.
And therefore it is manifest that the connection that is between the Christians service and reward, his Course and his Crown, is not founded in merit, but in the free Grace and undeserved Love of God in Christ;
And Therefore it is manifest that the connection that is between the Christians service and reward, his Course and his Crown, is not founded in merit, but in the free Grace and undeserved Love of God in christ;
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For the Covenant of Grace, which is the more immediate ground and foundation of it, is an everlasting Covenant, a covenant not only ordered in all things, but also sure: Forasmuch as the divine eternal veracity is engaged to make good every Article of it to as many as have regularly laid hold upon it,
For the Covenant of Grace, which is the more immediate ground and Foundation of it, is an everlasting Covenant, a Covenant not only ordered in all things, but also sure: Forasmuch as the divine Eternal veracity is engaged to make good every Article of it to as many as have regularly laid hold upon it,
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And so though in strictness he can owe nothing to us, he is a Debter to his own Promise. And at the last day he will be glorified not only as the free and magnificent Donor of all the Treasures of Heaven, but also as the God of Truth in fulfilling all the exceeding great and precious Promises that he hath made unto his faithful Servants.
And so though in strictness he can owe nothing to us, he is a Debtor to his own Promise. And At the last day he will be glorified not only as the free and magnificent Donor of all the Treasures of Heaven, but also as the God of Truth in fulfilling all the exceeding great and precious Promises that he hath made unto his faithful Servants.
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And therefore Ʋnto them who by patient continuance in well-doing, seek for glory, and honour, and immortality, he will not fail to render eternal Life.
And Therefore Ʋnto them who by patient Continuance in welldoing, seek for glory, and honour, and immortality, he will not fail to render Eternal Life.
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insomuch that nothing lower than heavenly glory and immortal honour can now content them, or compose their Desires into a complacential Rest and satisfaction.
insomuch that nothing lower than heavenly glory and immortal honour can now content them, or compose their Desires into a complacential Rest and satisfaction.
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While others, that are acted by the forbid abject and base Spirit of this World, lie groveling in the dust of this earth, drudging and toyling for what is only accommodate unto their mortal part;
While Others, that Are acted by the forbid abject and base Spirit of this World, lie groveling in the dust of this earth, drudging and toiling for what is only accommodate unto their Mortal part;
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but the Spirit that is from God, is continually aspiring upwards in heavenly thoughts, desires and aims, ever seeking for glory, and honour, and immortality, till he comes to the actual fruition of all in eternal life.
but the Spirit that is from God, is continually aspiring upward in heavenly thoughts, Desires and aims, ever seeking for glory, and honour, and immortality, till he comes to the actual fruition of all in Eternal life.
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Heaven and eternal happiness are promised to none as an absolute irrespective Gift, but as a Reward consequent upon service; And therefore whosoever are careless and unconcerned about the duty and service of the present state, will be sure to sall short of the glory and felicity of the future:
Heaven and Eternal happiness Are promised to none as an absolute irrespective Gift, but as a Reward consequent upon service; And Therefore whosoever Are careless and unconcerned about the duty and service of the present state, will be sure to shall short of the glory and felicity of the future:
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And then the higher their presumptuous and groundless hopes have been raised, the greater will their shame and disappointment be when they and their hopes shall perish together.
And then the higher their presumptuous and groundless hope's have been raised, the greater will their shame and disappointment be when they and their hope's shall perish together.
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3. The firm and certain connection which the gracious Promise and Covenant of God hath made and settled between a patient continuance in well-doing here,
3. The firm and certain connection which the gracious Promise and Covenant of God hath made and settled between a patient Continuance in welldoing Here,
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and the enjoyment of eternal life hereafter, may further serve for the comfort and encouragement of all his sincere and faithful Servants under all the difficulties and hardships, afflictions and sorrows, exercises and Tryals, which they undergo here in the course of their obedience.
and the enjoyment of Eternal life hereafter, may further serve for the Comfort and encouragement of all his sincere and faithful Servants under all the difficulties and hardships, afflictions and sorrows, exercises and Trials, which they undergo Here in the course of their Obedience.
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He that hath obtained a clear prospect by faith of the invisible World, and of the glory, honour and incorruption, which are to be eternally enjoyed there by all that regularly seek after them here;
He that hath obtained a clear prospect by faith of the invisible World, and of the glory, honour and incorruption, which Are to be eternally enjoyed there by all that regularly seek After them Here;
And therefore his Faith mightily animating his Hope, and his Hope proportionably strengthening his Patience, he doth not faint in the day of Adversity, nor is he weary of well-doing;
And Therefore his Faith mightily animating his Hope, and his Hope proportionably strengthening his Patience, he does not faint in the day of Adversity, nor is he weary of welldoing;
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because he is sufficiently assured that the time is short, and so that it will be but yet a little while before all Tears shall be wiped away from his eyes, and all grief and sorrow banished from his heart,
Because he is sufficiently assured that the time is short, and so that it will be but yet a little while before all Tears shall be wiped away from his eyes, and all grief and sorrow banished from his heart,
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4. The same consideration may serve as a sweet and comfortable allay to the sorrows of such as are mourning for the death of such of their near and dear Relatives or Friends, who in their lifetime gave sufficient proof of their exemplary care and diligence to persevere in such a steady course of duty and obedience as hath eternal life and glory connected with it.
4. The same consideration may serve as a sweet and comfortable allay to the sorrows of such as Are mourning for the death of such of their near and dear Relatives or Friends, who in their lifetime gave sufficient proof of their exemplary care and diligence to persevere in such a steady course of duty and Obedience as hath Eternal life and glory connected with it.
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For asmuch as altho' their absence, and departure from us be very sensibly our great loss, their presence with the Lord is in an infinitely higher degree their gain. And therefore methinks even natural affection, which makes us wish well to our dear Relatives, especially when sanctified by Grace and assisted by faith, should give some check to our immoderate grief for the Removal of such of them from us by the stroke of death, concerning whom we have such comfortable and well-grounded hopes.
For as as although their absence, and departure from us be very sensibly our great loss, their presence with the Lord is in an infinitely higher degree their gain. And Therefore methinks even natural affection, which makes us wish well to our dear Relatives, especially when sanctified by Grace and assisted by faith, should give Some check to our immoderate grief for the Removal of such of them from us by the stroke of death, Concerning whom we have such comfortable and well-grounded hope's.
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For why should we grieve at or regret their happy advancement unto that immortal glory and honour which they had been long seeking for, but could never reach before?
For why should we grieve At or regret their happy advancement unto that immortal glory and honour which they had been long seeking for, but could never reach before?
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5. What we have heard, may serve both for our direction and excitation unto such a regular and steady course of obedience here, that we may all obtain eternal life hereafter.
5. What we have herd, may serve both for our direction and excitation unto such a regular and steady course of Obedience Here, that we may all obtain Eternal life hereafter.
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and have a constant influence upon us, by the grace of God, for the engageing us to the most strenuous diligence and constancy in prosecuting our present duty, as that which hath by the divine ordination and appointment a direct tendency to our future eternal felicity; Let us never forget that the only way to glory and honour, and a blessed immortality, is a patient continuance in well doing.
and have a constant influence upon us, by the grace of God, for the engaging us to the most strenuous diligence and constancy in prosecuting our present duty, as that which hath by the divine ordination and appointment a Direct tendency to our future Eternal felicity; Let us never forget that the only Way to glory and honour, and a blessed immortality, is a patient Continuance in well doing.
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but let the time past suffice us to have wrought the Wills of the Flesh, and to have misemployed the active strength and vigour of our Souls in minding only earthly things. And now let us resolve, by the grace of God, to call off our hearts and affections from this lower World,
but let the time passed suffice us to have wrought the Wills of the Flesh, and to have misemployed the active strength and vigour of our Souls in minding only earthly things. And now let us resolve, by the grace of God, to call off our hearts and affections from this lower World,
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as we would be ashamed of in the management of our secular affairs, separating the Way from the End, as if the one might be attained without a serious and due attendance to the other.
as we would be ashamed of in the management of our secular affairs, separating the Way from the End, as if the one might be attained without a serious and due attendance to the other.
And all those that are gone before us, and have actually received the Reward of the eternal inheritance, both sought and obtained it in this way and no other,
And all those that Are gone before us, and have actually received the Reward of the Eternal inheritance, both sought and obtained it in this Way and no other,
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And so my earnest exhortation to you is in the words of the Apostle, Heb. 6. 11, 12. That every one of you do shew the same diligence to the full assurance of hope unto the end;
And so my earnest exhortation to you is in the words of the Apostle, Hebrew 6. 11, 12. That every one of you do show the same diligence to the full assurance of hope unto the end;
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And here for your further excitation I shall now, on this solemn occasion, set before you the illustrious and worthy Example of our deservedly honoured, and lately deceased Friend, whose immortal part is now with Christ.
And Here for your further excitation I shall now, on this solemn occasion, Set before you the illustrious and worthy Exampl of our deservedly honoured, and lately deceased Friend, whose immortal part is now with christ.
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For She was indeed One upon whose Heart and Life the divine Spirit and Grace had in most conspicuous and shining lineaments drawn that excellent and noble Character, by which the Heirs of Blessedness are described in the Text;
For She was indeed One upon whose Heart and Life the divine Spirit and Grace had in most conspicuous and shining lineaments drawn that excellent and noble Character, by which the Heirs of Blessedness Are described in the Text;
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that you may thence be the more confirmed in your comfortable and well-grounded assurance of her being now happily possessed of that Eternal Life, which by the divine designation and appointment belongs to all that bear that Character.
that you may thence be the more confirmed in your comfortable and well-grounded assurance of her being now happily possessed of that Eternal Life, which by the divine designation and appointment belongs to all that bear that Character.
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I shall speak only to those that were manifestly divine and supernatural. And for as much as my happy acquaintance with her did commence too late to capacitate me to give you any particular account of the more early impressions of the Divine Grace upon her Soul,
I shall speak only to those that were manifestly divine and supernatural. And for as much as my happy acquaintance with her did commence too late to capacitate me to give you any particular account of the more early impressions of the Divine Grace upon her Soul,
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and that I may keep my self as remote as may be from all suspition of flattery and falsehood in the payment of this my last solemn Respect unto her Memory:
and that I may keep my self as remote as may be from all suspicion of flattery and falsehood in the payment of this my last solemn Respect unto her Memory:
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I shall only speak of what I have had the peculiar advantage of observing my self for the space of almost seven years that I have (in two distinct periods) lived in her Family.
I shall only speak of what I have had the peculiar advantage of observing my self for the Molle of almost seven Years that I have (in two distinct periods) lived in her Family.
And I must have been very inobservant indeed if in all that time I had not taken notice of what was so visible both in her habitual Temper and constant carriage exactly answering to every part of that descriptive Character of the true Christain, which I have been this day unfolding to you;
And I must have been very inobservant indeed if in all that time I had not taken notice of what was so visible both in her habitual Temper and constant carriage exactly answering to every part of that descriptive Character of the true Christian, which I have been this day unfolding to you;
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1. Her habitual heavenly-mindedness was such a shining Excellency in her as could not be hid under that Vaile of Humility and Modesty which was her constant ornament; but did discover it self in an holy contempt of this lower World and all its perishing Enjoyments, in a steady Aim directed unto higher and more noble Objects,
1. Her habitual Heavenly-mindedness was such a shining Excellency in her as could not be hid under that Veil of Humility and Modesty which was her constant ornament; but did discover it self in an holy contempt of this lower World and all its perishing Enjoyments, in a steady Aim directed unto higher and more noble Objects,
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The divine Grace had inspired her with that true magnanimity and nobleness of Spirit, that her Desires and Hopes could by no means be confined within the narrow limits of Time, nor be long together held down to sublunary and terrene objects:
The divine Grace had inspired her with that true magnanimity and nobleness of Spirit, that her Desires and Hope's could by no means be confined within the narrow Limits of Time, nor be long together held down to sublunary and terrene objects:
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And therefore her Soul would be often mounting upward upon the Wings of Faith into the bright Regions of light and glory above to contemplate the eternal and glorious Objects that are there;
And Therefore her Soul would be often mounting upward upon the Wings of Faith into the bright Regions of Light and glory above to contemplate the Eternal and glorious Objects that Are there;
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And more especially toward the end of her Time, having been observed for some months before her Death to have her thoughts much exercised about the State and Enjoyments of Heaven:
And more especially towards the end of her Time, having been observed for Some months before her Death to have her thoughts much exercised about the State and Enjoyments of Heaven:
taking occasion very frequently to discourse upon that sublime Subject, when in company with such as she apprehended might be assistant to her in her endeavours to attain more distinct and clear notions about it.
taking occasion very frequently to discourse upon that sublime Subject, when in company with such as she apprehended might be assistant to her in her endeavours to attain more distinct and clear notions about it.
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2. The earnestness of her desires after heavenly glory and felicity was no less conspicuous than the steadiness of her Aims principally directed that way.
2. The earnestness of her Desires After heavenly glory and felicity was no less conspicuous than the steadiness of her Aims principally directed that Way.
but was continually pressing forwards toward it, seeking after these things with the most close and strenuous application of mind. And that more espeically in fervent prayer, wherein she was wont to breath out her very Soul to God every day:
but was continually pressing forward towards it, seeking After these things with the most close and strenuous application of mind. And that more espeically in fervent prayer, wherein she was wont to breath out her very Soul to God every day:
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For as her natural Temper inclined her to the love of Solitude, so Grace had taught her to make the best improvement of her Solitary hours, which she was careful to employ not only in diligent reading and devout meditation, but especially in secret prayer; whereby she maintained and kept up a continual commerce with Heaven, which many a time brought her in very rich Returns in divine communications and manifestations.
For as her natural Temper inclined her to the love of Solitude, so Grace had taught her to make the best improvement of her Solitary hours, which she was careful to employ not only in diligent reading and devout meditation, but especially in secret prayer; whereby she maintained and kept up a continual commerce with Heaven, which many a time brought her in very rich Returns in divine communications and manifestations.
as it is revealed in the Gospel, than to separate the Way from the End, or foolishly to think of attaining the one without an heedful walking in the other. And therefore it was her daily Study and sincere Endeavour in every thing to walk by rule; not abusing the Grace of the Gospel as an encouragement to licentiousness, but learning from it to deny all ungodliness and wordly lusts,
as it is revealed in the Gospel, than to separate the Way from the End, or foolishly to think of attaining the one without an heedful walking in the other. And Therefore it was her daily Study and sincere Endeavour in every thing to walk by Rule; not abusing the Grace of the Gospel as an encouragement to licentiousness, but learning from it to deny all ungodliness and wordly Lustiest,
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so looking for that blessed hope, &c. Labouring to have her conversation such in all respects as might become the Gospel; and her behaviour answerable to her hope.
so looking for that blessed hope, etc. Labouring to have her Conversation such in all respects as might become the Gospel; and her behaviour answerable to her hope.
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And therefore it was her conscientious care, and earnest endeavour to be seriously diligent and constant in performing all the Duties of a Christian, both in her personal and relative capacities.
And Therefore it was her conscientious care, and earnest endeavour to be seriously diligent and constant in performing all the Duties of a Christian, both in her personal and relative capacities.
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And whereas in the latter she sometimes found some difficulties (under such concurrent circumstances as need not be mentioned) which did unavoidably discover such of her Infirmities as otherwise might have been hid:
And whereas in the latter she sometime found Some difficulties (under such concurrent Circumstances as need not be mentioned) which did avoidable discover such of her Infirmities as otherwise might have been hid:
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or more sadly bewailed than by her self. For when at any time, upon some slender provocation, the natural quickness of her Temper did on a suddain betray and hurry her into some more hasty, passionate or indecent expressions, they were soon followed with such an indignation against her self as did more than bear proportion thereunto,
or more sadly bewailed than by her self. For when At any time, upon Some slender provocation, the natural quickness of her Temper did on a sudden betray and hurry her into Some more hasty, passionate or indecent expressions, they were soon followed with such an Indignation against her self as did more than bear proportion thereunto,
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and therefore might very justly (as I doubt not but it did in a great measure) make atonement for them unto such as were most nearly and sensibly touched by them.
and Therefore might very justly (as I doubt not but it did in a great measure) make atonement for them unto such as were most nearly and sensibly touched by them.
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All which I should have passed over in silence, had I not considered that what I have mentioned on the one part might perhaps have been observed by many,
All which I should have passed over in silence, had I not considered that what I have mentioned on the one part might perhaps have been observed by many,
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And what I have thus impartially hinted amounting to sufficient evidence that her Infirmities of this kind were no other than were very well consistent with sincerity and a good conscience both toward God and toward Man; I must after all in justice to her Memory give her this general Character, (which all that knew her more intimately will say she justly deserved:) That she was a loving, discreet and prudent Wife, a careful, affectionate and tender-hearted Mother, a faithful compassionate and beneficent friend;
And what I have thus impartially hinted amounting to sufficient evidence that her Infirmities of this kind were no other than were very well consistent with sincerity and a good conscience both towards God and towards Man; I must After all in Justice to her Memory give her this general Character, (which all that knew her more intimately will say she justly deserved:) That she was a loving, discreet and prudent Wife, a careful, affectionate and tender-hearted Mother, a faithful compassionate and beneficent friend;
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4. To complete the Character, her Patience and Perseverance were no less eminent than her care and diligence, in well-doing. She was not only unweariedly active and constant in doing, but eminently submissive and patient in suffering the Will of her heavenly Father.
4. To complete the Character, her Patience and Perseverance were no less eminent than her care and diligence, in welldoing. She was not only unweariedly active and constant in doing, but eminently submissive and patient in suffering the Will of her heavenly Father.
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And therefore under all her painful and frequently renewed Exercises and Tryals, which indeed were very grievous, (especially for the last twelve Months of her Life,) she did with unrepining submission,
And Therefore under all her painful and frequently renewed Exercises and Trials, which indeed were very grievous, (especially for the last twelve Months of her Life,) she did with unrepining submission,
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resigning her Will to his so as never to have been heard all the time to charge him foolishly in any the least murmuring complaint against him under what in his paternal wisdom he saw meet to lay upon her.
resigning her Will to his so as never to have been herd all the time to charge him foolishly in any the least murmuring complaint against him under what in his paternal Wisdom he saw meet to lay upon her.
Yea in the very midst of her weariness and pain when her eyes have been held waking, and her sleep hath fled from her, she would often express the grateful sense which she had of the singular Mercy of God towards her, in the many instances wherein it pleased him to intermix it with her Affliction: Considering how much better it was with her, under her severest exercises,
Yea in the very midst of her weariness and pain when her eyes have been held waking, and her sleep hath fled from her, she would often express the grateful sense which she had of the singular Mercy of God towards her, in the many instances wherein it pleased him to intermix it with her Affliction: Considering how much better it was with her, under her Severest exercises,
than with many others of Gods dear Children, who, by reason of their mean Circumstances in the World, could not be furnish'd with those external helps & accomodations, which by the distinguishing Goodness of God she enjoyed.
than with many Others of God's dear Children, who, by reason of their mean circumstances in the World, could not be furnished with those external helps & Accommodations, which by the distinguishing goodness of God she enjoyed.
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5. Agreeably hereunto her Faith and Hope were for the most part strong and lively, (except at such times as she was under clouds of Melancholly arising from bodily distemper, which made all things look dark unto her while it prevailed) But most perceptibly did she improve in their strength and vigour for some months before the expiration of her Time;
5. Agreeably hereunto her Faith and Hope were for the most part strong and lively, (except At such times as she was under Clouds of Melancholy arising from bodily distemper, which made all things look dark unto her while it prevailed) But most perceptibly did she improve in their strength and vigour for Some months before the expiration of her Time;
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whereby she did not only obtain a comfortable victory in a great degree over the Fear of Death, which had formerly been a very grievous exercise unto her:
whereby she did not only obtain a comfortable victory in a great degree over the fear of Death, which had formerly been a very grievous exercise unto her:
but was also greatly supported and encouraged under her continued remaining Troubles of Life. For as there were many comfortable Words in the Holy Scriptures whereon God had caused her to hope, so by strengthening and encreasing her Faith, he enabled her more closely to apply them to her self,
but was also greatly supported and encouraged under her continued remaining Troubles of Life. For as there were many comfortable Words in the Holy Scriptures whereon God had caused her to hope, so by strengthening and increasing her Faith, he enabled her more closely to apply them to her self,
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As under one of the last Returns of her Distempers, she did very frequently revolve in her mind those words of afflicted but believing Job, Chap. 23. v. 10. When he hath tryed me I shall come forth as gold:
As under one of the last Returns of her Distempers, she did very frequently revolve in her mind those words of afflicted but believing Job, Chap. 23. v. 10. When he hath tried me I shall come forth as gold:
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And so in her last sickness, even the night before her death, after she had been exercised with grievous pain the whole night and day preceding, having a short interval of •ase for a few moments while I was with her, I observed her to repeat unto her self several times with great complacency (as I apprehended from the pleasant tone of her voice tho' but low) those encouraging words of the devout Psalmist, Psal. 42. 8. The Lord will command his loving kindness in the day-time,
And so in her last sickness, even the night before her death, After she had been exercised with grievous pain the Whole night and day preceding, having a short interval of •ase for a few moments while I was with her, I observed her to repeat unto her self several times with great complacency (as I apprehended from the pleasant tone of her voice though but low) those encouraging words of the devout Psalmist, Psalm 42. 8. The Lord will command his loving kindness in the daytime,
and therefore my prayer is unto thee, After which her pain and sickness again returning, she grew more and more apprehensive of her near approaching dissolution;
and Therefore my prayer is unto thee, After which her pain and sickness again returning, she grew more and more apprehensive of her near approaching dissolution;
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As at another time (which whether it were before or after the former I do not exactly remember) she said with some apparent Concern to a dear Friend standing by, What! Come so near to the confines of a glorious eternity,
As At Another time (which whither it were before or After the former I do not exactly Remember) she said with Some apparent Concern to a dear Friend standing by, What! Come so near to the confines of a glorious eternity,
But altho' that unspeakable and glorious Joy, which doth sometimes attend the lively exercises of Faith in the children of God in their last hours, was (as you may perceive by these hints) withheld from her;
But although that unspeakable and glorious Joy, which does sometime attend the lively exercises of Faith in the children of God in their last hours, was (as you may perceive by these hints) withheld from her;
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And now, my Christian Friends, the greatest honour and respect that we can pay to her blessed Memory (which I hope will yet live among us) is to follow her Worthy Example, every one seeking for glory and honour and immortality in that way wherein she sought and hath now obtained all.
And now, my Christian Friends, the greatest honour and respect that we can pay to her blessed Memory (which I hope will yet live among us) is to follow her Worthy Exampl, every one seeking for glory and honour and immortality in that Way wherein she sought and hath now obtained all.
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Let me therefore earnestly recommend this unto you all; (as I desire also to charge it upon my self) And more especially to you her nearest surviving Relatives, who had a greater advantage than any others by your nearness to her most exemplary course of life as an excellent pattern for you to imitate.
Let me Therefore earnestly recommend this unto you all; (as I desire also to charge it upon my self) And more especially to you her nearest surviving Relatives, who had a greater advantage than any Others by your nearness to her most exemplary course of life as an excellent pattern for you to imitate.
And therefore as she hath done worthily in serving God and her Generation according to his Will, and now rests from her labours in that everlasting Sabbatism which remaineth for the People of God;
And Therefore as she hath done worthily in serving God and her Generation according to his Will, and now rests from her labours in that everlasting Sabbatism which remains for the People of God;
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(into which she entred on the close of that day of the week, which is not unfitly called by us the Christian Sabbath.) Let it be your care every one to do likewise.
(into which she entered on the close of that day of the Week, which is not unfitly called by us the Christian Sabbath.) Let it be your care every one to do likewise.
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And more particularly let me address my self unto you her hopeful Off-spring, her dear Children (for whom she put up many a Prayer to God that he would make you all his Children.) And let me earnestly exhort you never to forget what a Mother you had;
And more particularly let me address my self unto you her hopeful Offspring, her dear Children (for whom she put up many a Prayer to God that he would make you all his Children.) And let me earnestly exhort you never to forget what a Mother you had;
and certainly if you have the heart attentively to consider and understand it, you cannot be unapprehensive that your Mothers Example calls aloud upon you all to mind the great Concernments of your Souls with serious care and diligence as she did;
and Certainly if you have the heart attentively to Consider and understand it, you cannot be unapprehensive that your Mother's Exampl calls aloud upon you all to mind the great Concernments of your Souls with serious care and diligence as she did;
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and then you shall again live together in the glorious and bright Mansions of Heaven, and in the beatifick Vision and Fruition of God and Christ, for ever and ever. Amen. FINIS.
and then you shall again live together in the glorious and bright Mansions of Heaven, and in the beatific Vision and Fruition of God and christ, for ever and ever. Amen. FINIS.
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AS all the Faculties of Mans Soul are become miserably depraved and corrupted by reason of Sin: So in particular the leading and directive Faculty, the Mind or Intellect is signally so.
AS all the Faculties of men Soul Are become miserably depraved and corrupted by reason of since: So in particular the leading and directive Faculty, the Mind or Intellect is signally so.
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than that universal darkness and stupidity which they are under, as to their apprehensions of things spiritual and eternal. For altho' there seems to be remanent upon the minds of all men naturally some NONLATINALPHABET or imperfect r•dera of the true impressions of good and evil,
than that universal darkness and stupidity which they Are under, as to their apprehensions of things spiritual and Eternal. For although there seems to be remanent upon the minds of all men naturally Some or imperfect r•dera of the true impressions of good and evil,
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and some secret Perswasions of a soveraign Being, to which all things owe their original and continuance; yet alas, what sad Conceptions do men entertain of things of an immaterial and and spiritual nature;
and Some secret Persuasions of a sovereign Being, to which all things owe their original and Continuance; yet alas, what sad Conceptions do men entertain of things of an immaterial and and spiritual nature;
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as appears not only from the Writings of the more learned and ingenious Heathens, but from innumerable and dayly Instances even in the midst of the Meridian Light of the Gospel:
as appears not only from the Writings of the more learned and ingenious heathens, but from innumerable and daily Instances even in the midst of the Meridian Light of the Gospel:
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So that constant Experience doth, in this matter, sufficiently confirm Scripture-Testimony, that the natural man knows not the things of the Spirit of God, as requiring a subjective as well as objective spiritual Light to discern them by.
So that constant Experience does, in this matter, sufficiently confirm Scripture testimony, that the natural man knows not the things of the Spirit of God, as requiring a subjective as well as objective spiritual Light to discern them by.
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However, this is one of God's ends in Revealing his Word to us, that we may (thorow his Blessing upon pains and industry) attain to rectified Notions and Idaeas of things so excellent in themselves,
However, this is one of God's ends in Revealing his Word to us, that we may (thorough his Blessing upon pains and industry) attain to rectified Notions and Ideas of things so excellent in themselves,
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so particularly of this Book of the wise and in quisitive Solomon; who having undertaken a speculative Journey into all the Regions of sublunary Enjoyments, returns an experienced Ecclesiastes or Preachers of those things that he thought might be of universal use to be known.
so particularly of this Book of the wise and in quisitive Solomon; who having undertaken a speculative Journey into all the Regions of sublunary Enjoyments, returns an experienced Ecclesiastes or Preachers of those things that he Thought might be of universal use to be known.
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And therefore having rubbed off the fine Varnish and gaudy Paint of Earthly Objects, (with which they insinuate themselves at first view as beautified to our vain imiginations;) he here represents them impartially to our Reason, as they are in their own natures and usefulness to us.
And Therefore having rubbed off the fine Varnish and gaudy Paint of Earthly Objects, (with which they insinuate themselves At First view as beautified to our vain imiginations;) he Here represents them impartially to our Reason, as they Are in their own nature's and usefulness to us.
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For, first, whereas men usually prefer Riches to a good Name; we are here instructed that a good Name is better, & more valuable, than precious ointment, i. e.
For, First, whereas men usually prefer Riches to a good Name; we Are Here instructed that a good Name is better, & more valuable, than precious ointment, i. e.
or a plain account of what is here figuratively imported) For precious ointment was esteemed of old amongst the most valuable things of the Treasures of Princes, as we see Isa. 39. 2. And hence it is, that Prov. 15. 30. A good name is said to make the bones sat.
or a plain account of what is Here figuratively imported) For precious ointment was esteemed of old among the most valuable things of the Treasures of Princes, as we see Isaiah 39. 2. And hence it is, that Curae 15. 30. A good name is said to make the bones sat.
And, again, whereas Men generally prefer Life to Death; Solomon here tells us, that we are greatly mistaken in the Case; for, that, upon the contrary, the day of Death is much to be prefer'd to the day of ones Birth.
And, again, whereas Men generally prefer Life to Death; Solomon Here tells us, that we Are greatly mistaken in the Case; for, that, upon the contrary, the day of Death is much to be preferred to the day of ones Birth.
According to which Position, he goes on to shew that the house of Mourning is better than the house of Feasting, and sorrow preferable to Laughter, v. 2, 3, &c.
According to which Position, he Goes on to show that the house of Mourning is better than the house of Feasting, and sorrow preferable to Laughter, v. 2, 3, etc.
Nay I am apt to think, that many even serious Christians may find it difficult to reconcile their thoughts to this Doctrine. And therefore, on all hands, I foresee Objections.
Nay I am apt to think, that many even serious Christians may find it difficult to reconcile their thoughts to this Doctrine. And Therefore, on all hands, I foresee Objections.
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Is it possible (will the carnal Philosopher and Rationalist object) that the destruction of nature it self should be preferable to its Being and Continuance.
Is it possible (will the carnal Philosopher and Rationalist Object) that the destruction of nature it self should be preferable to its Being and Continuance.
And methinks I hear a multitude cry out at the hearing of this (and many such Worldlings there are) What! Death better than Life: Here's strange Doctrine indeed!
And methinks I hear a multitude cry out At the hearing of this (and many such Worldlings there Are) What! Death better than Life: Here's strange Doctrine indeed!
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But I must supersede the satisfying you, as to your particular Scruples in this matter, till I shall have come to the Improvement of the Doctrine, which I must now (lest I act preposterously) previously inquire into.
But I must supersede the satisfying you, as to your particular Scruples in this matter, till I shall have come to the Improvement of the Doctrine, which I must now (lest I act preposterously) previously inquire into.
For some understand the Text of all Mankind, with respect only to this present Life, laying aside all Consideration of the future State; as many Passages in this Book are undoubtedly to be understood.
For Some understand the Text of all Mankind, with respect only to this present Life, laying aside all Consideration of the future State; as many Passages in this Book Are undoubtedly to be understood.
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And this sense, as it appears more consonant to the tenour of Scripture Truth and Phraseology; so likewise seems not obscurely to be hinted here, from its close connexion with the preceding part of the Verse. For it is the death of him that has a good Name, that seems to be here spoken of,
And this sense, as it appears more consonant to the tenor of Scripture Truth and Phraseology; so likewise seems not obscurely to be hinted Here, from its close connexion with the preceding part of the Verse. For it is the death of him that has a good Name, that seems to be Here spoken of,
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And tho' the Epithet of good be not expressed in the Hebrew, but simply a name, which is preferred to precious ointment: Yet that is so far from lessening the sense, that it expresse it with the greater Emphasis;
And though the Epithet of good be not expressed in the Hebrew, but simply a name, which is preferred to precious ointment: Yet that is so Far from lessening the sense, that it express it with the greater Emphasis;
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So we may observe them so conjoyned, as notwithstanding to remain Distinct. And therefore we must of necessity disjoyn them again in order to a distinct handling.
So we may observe them so conjoined, as notwithstanding to remain Distinct. And Therefore we must of necessity disjoin them again in order to a distinct handling.
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Yet, since it may be of use to premise some brief Reflection upon the former; I shall therefore distinctly and apart propose both senses in two Propositions; which are nothing else but the two parts of the preceding General Doctrine.
Yet, since it may be of use to premise Some brief Reflection upon the former; I shall Therefore distinctly and apart propose both Senses in two Propositions; which Are nothing Else but the two parts of the preceding General Doctrine.
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The Day of Death is preferable to the Day of ones Birth, with respect to All; when the parallel is only in reference to this Life, considered as miserable, abstracting from the Future.
The Day of Death is preferable to the Day of ones Birth, with respect to All; when the parallel is only in Referente to this Life, considered as miserable, abstracting from the Future.
since I do not here barely and nakedly reflect on the notions of Birth & Death in themselves, with respect to Life simply considered; but only draw the parallel between them with respect to Life as miserable, or (to speak plainly) with respect to the miserys of Life. And I suppose none can duely consider this;
since I do not Here barely and nakedly reflect on the notions of Birth & Death in themselves, with respect to Life simply considered; but only draw the parallel between them with respect to Life as miserable, or (to speak plainly) with respect to the miseries of Life. And I suppose none can duly Consider this;
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For let us but suppose, that we were under a necessity to go a dangerous, tedious and afflictive Journey, wherein we were to encounter with all manner of Miseries, pains and troubles;
For let us but suppose, that we were under a necessity to go a dangerous, tedious and afflictive Journey, wherein we were to encounter with all manner of Misery's, pains and Troubles;
and our Entry upon it? I reasonably conclude (abstracting from all consideration of the place whether that Journey might lead us,) that our Answer would be in the Affirmative; from the Melancholly Idea and Representation of such a Journey.
and our Entry upon it? I reasonably conclude (abstracting from all consideration of the place whither that Journey might led us,) that our Answer would be in the Affirmative; from the Melancholy Idea and Representation of such a Journey.
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And now, what else is our Life, in this Miserable world, but such a tedious and afflictive Peregrination: For we are born to trouble, as the sparks flie upward.
And now, what Else is our Life, in this Miserable world, but such a tedious and afflictive Peregrination: For we Are born to trouble, as the sparks fly upward.
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No sooner do we enter by birth into the Society of the Living, but our Infant Crys and Tears become a sad prelude to a succeeding sorrowful scene. Our Childhood and Youth are wholly vanity,
No sooner do we enter by birth into the Society of the Living, but our Infant Cries and Tears become a sad prelude to a succeeding sorrowful scene. Our Childhood and Youth Are wholly vanity,
and spent in such a way, as we seem rather to breath than live: And our propensity then to extravagancy and sin oblige our best Friends to keep us under the Pedagogy of necessary, tho' to us afflictive, Correction. And when ever we arrive to something of further Maturity and judgment, we are immediately beset with cares and incumberances, the inseparable Companions of worldly Business: Then do our hearts run out impetuously after the Trifles of time, the nick-nam'd Honours, Profits and Pleasures thereof;
and spent in such a Way, as we seem rather to breath than live: And our propensity then to extravagancy and since oblige our best Friends to keep us under the Pedagogy of necessary, though to us afflictive, Correction. And when ever we arrive to something of further Maturity and judgement, we Are immediately beset with Cares and encumbrances, the inseparable Sodales of worldly Business: Then do our hearts run out impetuously After the Trifles of time, the nicknamed Honours, Profits and Pleasures thereof;
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And yet (notwithstanding our rising up early, sitting up late and eating the bread of sorrows,) the defectiveness of the creature, and its transitoriness, thwarts our hopes and expectations.
And yet (notwithstanding our rising up early, sitting up late and eating the bred of sorrows,) the defectiveness of the creature, and its transitoriness, thwarts our hope's and Expectations.
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Riches and Estates take to themselves wings and flie away as an Eagle towards Heaven, to receive a new disposal: And the fair image and shadow of Honour, Grandeur and Pleasure passeth away and leaves our minds perplexed and troubled for the disappointment.
Riches and Estates take to themselves wings and fly away as an Eagl towards Heaven, to receive a new disposal: And the fair image and shadow of Honour, Grandeur and Pleasure passes away and leaves our minds perplexed and troubled for the disappointment.
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Distance and separation from our best Friends eat out the seeming comfort we might enjoy in their company. Wants, pains, sickness, sorrows, fears and disappointments swallow up any little pleasure that we meet with in the world,
Distance and separation from our best Friends eat out the seeming Comfort we might enjoy in their company. Wants, pains, sickness, sorrows, fears and disappointments swallow up any little pleasure that we meet with in the world,
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if we return with Solomon (ch. 4. 1, 2, 3.) and consider the oppressions that are done under the sun, and how destitute, not only the Oppressed, but the Oppressors also, are of True comfort, on that account:
if we return with Solomon (changed. 4. 1, 2, 3.) and Consider the oppressions that Are done under the sun, and how destitute, not only the Oppressed, but the Oppressors's also, Are of True Comfort, on that account:
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Object. How can we prefer Death to Birth and consequently to Life? Since even Solomon himself ch. 9. v. 4, 5. Doth plainly give the preference to Life;
Object. How can we prefer Death to Birth and consequently to Life? Since even Solomon himself changed. 9. v. 4, 5. Does plainly give the preference to Life;
for a living Dog is better (says he) than a Dead Lion, &c. Answ. It is not strange or uncommon, for one and the same thing to come under different considerations at some times:
for a living Dog is better (Says he) than a Dead lion, etc. Answer It is not strange or uncommon, for one and the same thing to come under different considerations At Some times:
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And therefore it needs not seem strange that Solomon speaks of Life, in ch. 9. in another Dialect, than he does here in my Text: Since he reflects here and there upon the same things under quite different considerations. For 1. in ch. 9. he compares Life and Death in their own natures; and therefore hath all the reason in the world to give the preference to Life, as being so illustrious an effect of divine Wisdom and Power.
And Therefore it needs not seem strange that Solomon speaks of Life, in changed. 9. in Another Dialect, than he does Here in my Text: Since he reflects Here and there upon the same things under quite different considerations. For 1. in changed. 9. he compares Life and Death in their own nature's; and Therefore hath all the reason in the world to give the preference to Life, as being so illustrious an Effect of divine Wisdom and Power.
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But here Solomon, doth not compare these Opposites in themselves, but in an accidental consideration only, with reference to the troubles and miseries our Lives here are exposed to, by reason of sin:
But Here Solomon, does not compare these Opposites in themselves, but in an accidental consideration only, with Referente to the Troubles and misery's our Lives Here Are exposed to, by reason of since:
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And therefore makes such an Inference hence, as we have explained. 2. Solomon in ch. 9. does not only consider Life in it self, but under the Notion also, of being the way and means, thorow the right improvement whereof men may attain to happiness hereafter:
And Therefore makes such an Inference hence, as we have explained. 2. Solomon in changed. 9. does not only Consider Life in it self, but under the Notion also, of being the Way and means, thorough the right improvement whereof men may attain to happiness hereafter:
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Whereas those that are dead are put out of capacity of doing any thing further for their Soul. For, says he, to him that is joyned to the living there is hope;
Whereas those that Are dead Are put out of capacity of doing any thing further for their Soul. For, Says he, to him that is joined to the living there is hope;
And this leads me to a Transition from the first to the second and (as I judge) more native Meaning of the words, which I lay down to be distinctly considered in the following Thesis.
And this leads me to a Transition from the First to the second and (as I judge) more native Meaning of the words, which I lay down to be distinctly considered in the following Thesis.
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I don't say, that at all times and upon all accounts the day of Death is actually to be prefered to the day of Birth and to Life: Since sometimes it may be our duty to chuse Life before Death.
I don't say, that At all times and upon all accounts the day of Death is actually to be preferred to the day of Birth and to Life: Since sometime it may be our duty to choose Life before Death.
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For even Paul himself, after a struggle with himself on this account, whether he should prefer death or life, Phil. 1. 23. 24. having impartially weighed the reasons on both sides, concludes v. 25. That considering the usefulness of his life to the Church on earth, it was for the present to be preferred to death.
For even Paul himself, After a struggle with himself on this account, whither he should prefer death or life, Philip 1. 23. 24. having impartially weighed the Reasons on both sides, concludes v. 25. That considering the usefulness of his life to the Church on earth, it was for the present to be preferred to death.
For if, (as we shewed before) death be preferable to birth, meerly because the comforts of this life are so over-ballanced and weighed down by the sorrows of time:
For if, (as we showed before) death be preferable to birth, merely Because the comforts of this life Are so overbalanced and weighed down by the sorrows of time:
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Then surely the conclusion is much more strong, when we consider the glory and happiness of the future Life, and lay it also in the scale over and above.
Then surely the conclusion is much more strong, when we Consider the glory and happiness of the future Life, and lay it also in the scale over and above.
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And now to Prove this Point, I shall endeavour to do it by shewing the preferableness of the one to the other, upon the account given; and that in two things:
And now to Prove this Point, I shall endeavour to do it by showing the preferableness of the one to the other, upon the account given; and that in two things:
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viz. 1. By explaining the Terms here used of Birth and Death; 2. By considering more directly the Present and Future Life, that these two Periods of Birth and Death enter the Saints upon.
viz. 1. By explaining the Terms Here used of Birth and Death; 2. By considering more directly the Present and Future Life, that these two Periods of Birth and Death enter the Saints upon.
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And here, (as in many other things) I find a lameness and defectiveness in Words, by which the true Notions of Things are often clouded and almost lost. And therefore,
And Here, (as in many other things) I find a lameness and defectiveness in Words, by which the true Notions of Things Are often clouded and almost lost. And Therefore,
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tho' I take not upon me to rectifie these terms as vulgarly used: Yet the present subject necessarily leads me to some rectification of the notions of the things themselves, which we have it may be from education too easily imbib { us } d.
though I take not upon me to rectify these terms as vulgarly used: Yet the present Subject necessarily leads me to Some rectification of the notions of the things themselves, which we have it may be from education too Easily imbib { us } worser.
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For if in ordinary converse it be a Rule, quod loquendum cum Vulgo; I think we may well subjoyn in serious Inquiries into things, quod sentiendum cum D•ctis.
For if in ordinary converse it be a Rule, quod loquendum cum Vulgo; I think we may well subjoin in serious Inquiries into things, quod sentiendum cum D•ctis.
And (1) as to Birth; tho' we must consider a Saint (as all other men) to be made up of a Soul and Body, as his two constituent parts: Yet it is the Soul which chiefly denominates the man.
And (1) as to Birth; though we must Consider a Saint (as all other men) to be made up of a Soul and Body, as his two constituent parts: Yet it is the Soul which chiefly denominates the man.
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Now if accordingly we compute the birth of a Saint; we are led to a Threefold Birth which results from the Consideration. The 1st. is by Creation, when the Soul of Man is at first created and placed in the body:
Now if accordingly we compute the birth of a Saint; we Are led to a Threefold Birth which results from the Consideration. The 1st. is by Creation, when the Soul of Man is At First created and placed in the body:
for we can't conceive the body to be formed as to its due perfection, with respect to union with the Soul, till the moment of the Souls infusion therein; if, with the Schools, I may be admitted to use such a word, who tell us of the Soul, that creando infunditur, & insundendo creatur.
for we can't conceive the body to be formed as to its due perfection, with respect to Union with the Soul, till the moment of the Souls infusion therein; if, with the Schools, I may be admitted to use such a word, who tell us of the Soul, that Creating Poured, & insundendo creature's.
But that the Soul derives its original from Gods immediate creating it, and not ex traduce (I speak with all deference to learned and worthy Persons of another judgment,) may seem plain,
But that the Soul derives its original from God's immediate creating it, and not ex traduce (I speak with all deference to learned and worthy Persons of Another judgement,) may seem plain,
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I say then, that the first birth of man, to speak properly, is to be reckoned from the union of the Soul and body in the womb; (which as to priority of time seems to be instantaneously upon the Creation of the Soul;) rather than from the Egress of the child from thence.
I say then, that the First birth of man, to speak properly, is to be reckoned from the Union of the Soul and body in the womb; (which as to priority of time seems to be instantaneously upon the Creation of the Soul;) rather than from the Egress of the child from thence.
For the Souls of just persons even then are said to be made perfect, Heb. 12. 23. 2. As to Soul and Body, when re-united, at the Resurrection, which is called the Adoption and Redemption of the Body, Rom. 8. 23.
For the Souls of just Persons even then Are said to be made perfect, Hebrew 12. 23. 2. As to Soul and Body, when Reunited, At the Resurrection, which is called the Adoption and Redemption of the Body, Rom. 8. 23.
Now from all this, we may arrive to make some tolerable Estimate of that which we commonly call the Birth and Death of a Saint. For 1. that which we commonly call Birth, is nothing else but mans Egress from the womb,
Now from all this, we may arrive to make Some tolerable Estimate of that which we commonly call the Birth and Death of a Saint. For 1. that which we commonly call Birth, is nothing Else but men Egress from the womb,
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Whence it is, that all mans time on earth, even from the Evening of the Worlds Creation to the Morning of the Resurrection, is esteemed but as one Night;
Whence it is, that all men time on earth, even from the Evening of the World's Creation to the Morning of the Resurrection, is esteemed but as one Night;
as is imported Psal. 49. 14. When the Resurrection is Emphatically Termed the Morning, both with respect to the night of time preceding, and the day of eternity about to succeed:
as is imported Psalm 49. 14. When the Resurrection is Emphatically Termed the Morning, both with respect to the night of time preceding, and the day of eternity about to succeed:
We may see this plainly hinted, Psal. 17. 15. Whereas 2. that which we call commonly Death, is nothing else but the unpinning our mortal Tabernacles, and the manumitting us, into the immortal Regions of Light, Love, and Liberty.
We may see this plainly hinted, Psalm 17. 15. Whereas 2. that which we call commonly Death, is nothing Else but the unpinning our Mortal Tabernacles, and the manumitting us, into the immortal Regions of Light, Love, and Liberty.
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Of which the great Saints in Scripture speak no otherwise, than in the familiar Dialect of putting off a suit of old Apparrel for new and more glorious ones.
Of which the great Saints in Scripture speak no otherwise, than in the familiar Dialect of putting off a suit of old Apparel for new and more glorious ones.
Thus Paul calls it, a being unclothed as to the Body, and clothed upon by having Mortality swallowed up of Life, 2 Cor. 5. 4. And Peter calls it, a putting off this his Tabernacle. 2 Eph. 1. 14. Again (2) let us consider Death;
Thus Paul calls it, a being unclothed as to the Body, and clothed upon by having Mortality swallowed up of Life, 2 Cor. 5. 4. And Peter calls it, a putting off this his Tabernacle. 2 Ephesians 1. 14. Again (2) let us Consider Death;
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All therefore that I shall say of it, is, that (besides that which we commonly call so) there is a Twofold Death, in a Spiritual sense, which falls under consideration here.
All Therefore that I shall say of it, is, that (beside that which we commonly call so) there is a Twofold Death, in a Spiritual sense, which falls under consideration Here.
And our Birth into the world is rather a kind of Death than Life; since we are exposed thereby to sinning and suffering, to vanity and vexation of Spirit.
And our Birth into the world is rather a kind of Death than Life; since we Are exposed thereby to sinning and suffering, to vanity and vexation of Spirit.
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yet it may rather be called the Birth of the Soul, in as far as it translates it from all manner of sin and misery. It is true indeed (as was said before) Regeneration is a kind of new Birth to the Soul, in as far,
yet it may rather be called the Birth of the Soul, in as Far as it translates it from all manner of since and misery. It is true indeed (as was said before) Regeneration is a kind of new Birth to the Soul, in as Far,
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Tho' I grant that this death to sin comes to be more illustriously display'd at the great period of the Resurrection: When the last enemy Death comes to be Totally destroyed and swallowed up in Victory.
Though I grant that this death to since comes to be more illustriously displayed At the great Period of the Resurrection: When the last enemy Death comes to be Totally destroyed and swallowed up in Victory.
Wherefore, from all that hath been said in the Premises, as to both these Terms of Birth and Death; we may not injustly invert the notion of them, with respect to the Saints; and say, That the day of our Birth into this world, was the day of our Death, in sin, ignorance, vanity and misery:
Wherefore, from all that hath been said in the Premises, as to both these Terms of Birth and Death; we may not injustly invert the notion of them, with respect to the Saints; and say, That the day of our Birth into this world, was the day of our Death, in since, ignorance, vanity and misery:
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Life is a more noble thing than we imagin, when considered in its right notion and idea. We talk of a vegetative and sensitive Life. But if in Philosophy these must needs creep in as distinct species thereof:
Life is a more noble thing than we imagine, when considered in its right notion and idea. We talk of a vegetative and sensitive Life. But if in Philosophy these must needs creep in as distinct species thereof:
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For since Life is one of the glorious Attributes of the supreme Being, who designs himself ofttimes the Living God, we must needs conceive somthing high and sublime therein.
For since Life is one of the glorious Attributes of the supreme Being, who designs himself ofttimes the Living God, we must needs conceive something high and sublime therein.
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So that to speak properly, we have no life in our selves, our breath being in our nostrils, and we depending every moment on God for new supplies thereof.
So that to speak properly, we have no life in our selves, our breath being in our nostrils, and we depending every moment on God for new supplies thereof.
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Therefore we find it the Property of God only to have Life in him-self, yea and such a Property as is only communicable to Christ, Joh. 5. 26. For as the Father hath Life in himself;
Therefore we find it the Property of God only to have Life in himself, yea and such a Property as is only communicable to christ, John 5. 26. For as the Father hath Life in himself;
But I shall not run further than the Text, for the Ground of my notion of Life. For we may plainly perceive by the very Terms of Birth and Death in the words, that there is some Life here imported, with respect to which,
But I shall not run further than the Text, for the Ground of my notion of Life. For we may plainly perceive by the very Terms of Birth and Death in the words, that there is Some Life Here imported, with respect to which,
Now this Life herein presupposed must either be the present Life, or that which is to come. If it be the present Life, then it is apparent, that Solomon had very mean and low thoughts of it, since he prefers the destruction of it by Death to the commencing it at first by Birth. And those very mean thoughts which he hath of it, are a plain Indication, that it doth not deserve the noble designation of Life; as being rather a shadow thereof, than the thing it self.
Now this Life herein presupposed must either be the present Life, or that which is to come. If it be the present Life, then it is apparent, that Solomon had very mean and low thoughts of it, since he prefers the destruction of it by Death to the commencing it At First by Birth. And those very mean thoughts which he hath of it, Are a plain Indication, that it does not deserve the noble designation of Life; as being rather a shadow thereof, than the thing it self.
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yet I think, we are to include both these sorts of Life as presupposed clearly in the Text. For as Solomon runs the parallel expresly between Birth and Death:
yet I think, we Are to include both these sorts of Life as presupposed clearly in the Text. For as Solomon runs the parallel expressly between Birth and Death:
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So his doing thus, doth manifestly presuppose that he had run the parallel also between the Present and Future Life; for except the Periods of Birth and Death have respect to these, they must be reckoned to stand as Cyphers here without any significancy.
So his doing thus, does manifestly presuppose that he had run the parallel also between the Present and Future Life; for except the Periods of Birth and Death have respect to these, they must be reckoned to stand as Ciphers Here without any significancy.
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Yet we are not to imagine that he compares them, as being both included in the true notion of Life, and so as species under the same Genus; but rather as two Opposites; so as to consider that which we call the present Life under the notion of a kind of Death or state of Death;
Yet we Are not to imagine that he compares them, as being both included in the true notion of Life, and so as species under the same Genus; but rather as two Opposites; so as to Consider that which we call the present Life under the notion of a kind of Death or state of Death;
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Whereas the Future Life is that only which deserves the name of Life, as being that state that we are born into when we come to that period, which we call death.
Whereas the Future Life is that only which deserves the name of Life, as being that state that we Are born into when we come to that Period, which we call death.
Yet if once we come to entertain genuine conceptions of time and eternity, and what concerns these, we will see sufficient reason for such a rectification of vulgar opinions, wherein men are oft detain'd, contrary to reason it self, from a misapplication of meer words.
Yet if once we come to entertain genuine conceptions of time and eternity, and what concerns these, we will see sufficient reason for such a rectification of Vulgar opinions, wherein men Are oft detained, contrary to reason it self, from a misapplication of mere words.
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Wherefore since I take Life for that which either is proper to God, or which derivatively is communicated to subjects capable of it, (I mean made so by himself;) it is therefore to be laid down.
Wherefore since I take Life for that which either is proper to God, or which derivatively is communicated to subject's capable of it, (I mean made so by himself;) it is Therefore to be laid down.
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when he calls the future Life, by a NONLATINALPHABET Life; assigning to the present Life the designation of Mortality only, 2 Cor. 5. 4. And in doing this, I must first consider what those Qualifications of Life are that denominate it excellent, happy and, desirable.
when he calls the future Life, by a Life; assigning to the present Life the designation of Mortality only, 2 Cor. 5. 4. And in doing this, I must First Consider what those Qualifications of Life Are that denominate it excellent, happy and, desirable.
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How vain are our thoughts! How perverse our wills! How irregular our affections! How treacherous our memories! And how lame and defective are our actions and performances, even to the most spiritual duties. And as to our Bodies; do we not carry about with us the Principles of Diseases, and the seeds of death it self? And what innumerable pains and maladies are we here subject to;
How vain Are our thoughts! How perverse our wills! How irregular our affections! How treacherous our memories! And how lame and defective Are our actions and performances, even to the most spiritual duties. And as to our Bodies; do we not carry about with us the Principles of Diseases, and the seeds of death it self? And what innumerable pains and maladies Are we Here Subject to;
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No cloud doth then offuscate the mind and judgment; no vanity of thought, no perversness of will, no irregularity of affections, no treachery of Memory, no deficiency in duty; I say none of all these things is then present to disturb or corrupt the Soul. And when the great period of the Resurrection comes, perfect health will be also the inseparable property of the Body: In order to which, it remains in the mean time in the grave, in order to purification and preparation for such a state; as being even then united to Christ,
No cloud does then offuscate the mind and judgement; no vanity of Thought, no perverseness of will, no irregularity of affections, no treachery of Memory, no deficiency in duty; I say none of all these things is then present to disturb or corrupt the Soul. And when the great Period of the Resurrection comes, perfect health will be also the inseparable property of the Body: In order to which, it remains in the mean time in the grave, in order to purification and preparation for such a state; as being even then united to christ,
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But, on the other hand, what can be wanting to us, when we come to enjoy God fully, who is the only necessary Good, the only suitable Good, and the All sufficient Good. O this blessed feast upon the hive of sweetness, the ocean of pleasure, the Treasure of Happiness! upon which the Celestial inhabitants, are ever feasting and yet ever full.
But, on the other hand, what can be wanting to us, when we come to enjoy God Fully, who is the only necessary Good, the only suitable Good, and the All sufficient Good. Oh this blessed feast upon the hive of sweetness, the Ocean of pleasure, the Treasure of Happiness! upon which the Celestial inhabitants, Are ever feasting and yet ever full.
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Who can conceive the infinite bounty of the King of Heaven, which he there lets out, to the wonder and ravishment of Angels and glorified Souls! Who can express the joy, the satisfaction, the ecstasie, that sills the thoughts and dilates the affections of those happy Banquetters! All tears are now wiped away from the Saints once sorrowful and weeping eyes. They have forgotten their former poverty, and remember their misery no more.
Who can conceive the infinite bounty of the King of Heaven, which he there lets out, to the wonder and ravishment of Angels and glorified Souls! Who can express the joy, the satisfaction, the ecstasy, that sills the thoughts and dilates the affections of those happy Banqueters! All tears Are now wiped away from the Saints once sorrowful and weeping eyes. They have forgotten their former poverty, and Remember their misery no more.
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O blessed, blessed, ever blessed they, who are now got safe into this banquetting House; and who have the banner of love displayed over them to the full! O how pure! How perfect!
Oh blessed, blessed, ever blessed they, who Are now god safe into this banqueting House; and who have the banner of love displayed over them to the full! O how pure! How perfect!
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Which are such blessings, as we have only some pledges and earnests of here below. For we all know, or at least may know, what allays these admit of here;
Which Are such blessings, as we have only Some pledges and earnests of Here below. For we all know, or At least may know, what allays these admit of Here;
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and oftimes in the midst thereof the heart is sorrowful, and the end thereof heaviness. And if at any time, we are here admitted to the manifestations of Gods love,
and Oftimes in the midst thereof the heart is sorrowful, and the end thereof heaviness. And if At any time, we Are Here admitted to the manifestations of God's love,
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in so much, that even Heaven it self is upon this account termed singly peace. Isa. 57. 1, 2. Thete our praises shall be brim full with Raptures of satisfaction, joy and gladness.
in so much, that even Heaven it self is upon this account termed singly peace. Isaiah 57. 1, 2. Thete our praises shall be brim full with Raptures of satisfaction, joy and gladness.
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we may justly cry out, with David, wo is me that I dwell in Meschesh, and in the Sun scorch'd Tents of Kedar. We are here only in a wilderness state. And tho' God hath given us many eminent Instances of his wisdom and power, in the admirable frame even of this lower Creation:
we may justly cry out, with David, woe is me that I dwell in Meschesh, and in the Sun scorched Tents of Kedar. We Are Here only in a Wilderness state. And though God hath given us many eminent Instances of his Wisdom and power, in the admirable frame even of this lower Creation:
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If the Palace of the great God may be thought to be infinitely glorious and admirable, above the clay-cottages of those whose habitation is in the dust;
If the Palace of the great God may be Thought to be infinitely glorious and admirable, above the clay-cottages of those whose habitation is in the dust;
There we shall be equal to the Angels, and become their fellow-servants and fellow-worshippers. And there shall we enjoy the company of all the glorified Saints, the Patriarchs, Kings, Priests, Prophets, Apostles, Evangelists, Martyrs,
There we shall be equal to the Angels, and become their Fellow servants and Fellow-worshippers. And there shall we enjoy the company of all the glorified Saints, the Patriarchs, Kings, Priests, prophets, Apostles, Evangelists, Martyrs,
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We shall all meet together in the Celestial Regions, and in the streets and Mansions of the new Jerusalem: and as we shall be ever with the Lord, so shall we be ever also with one another.
We shall all meet together in the Celestial Regions, and in the streets and Mansions of the new Jerusalem: and as we shall be ever with the Lord, so shall we be ever also with one Another.
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This is yet another blessing that attends the true life: For to be exposed to reproaches, and to underly calumnies and evil reports, is inconsistent with the notion of this;
This is yet Another blessing that attends the true life: For to be exposed to Reproaches, and to underlie calumnies and evil reports, is inconsistent with the notion of this;
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Even the Apostles themselves were so far from escaping this Contagion, that they were esteemed as the dross and refuse of mankind, as the very vilest of miscreants, by a blind, mad world.
Even the Apostles themselves were so Far from escaping this Contagion, that they were esteemed as the dross and refuse of mankind, as the very Vilest of miscreants, by a blind, mad world.
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But it is the greatest nonsense to talk of perpetuating ones name here; since the furthest that the fame of any can go, is but to the limits of time and space.
But it is the greatest nonsense to talk of perpetuating ones name Here; since the furthest that the fame of any can go, is but to the Limits of time and Molle.
Fame and good name then, are Jewels of the Eternal Crown of Happiness, wherewith God doth adorn such only as he admits to the everlasting enjoyment of himself.
Fame and good name then, Are Jewels of the Eternal Crown of Happiness, wherewith God does adorn such only as he admits to the everlasting enjoyment of himself.
He then that conquers the Ʋniverse, hath but the shaddow of true Fame, which God bestows only on such who have thorow grace attained to overcome sin, Satan and the world.
He then that conquers the Ʋniverse, hath but the shadow of true Fame, which God bestows only on such who have thorough grace attained to overcome since, Satan and the world.
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And he also who hath left his name behind in the frontis-piece of an hundred learned Volumns, hath yet fallen short of a perpetual fame; except he hath also attained to have his name ingraven and inrolled in the eternal Registers and Records of Heaven.
And he also who hath left his name behind in the frontispiece of an hundred learned Volumes, hath yet fallen short of a perpetual fame; except he hath also attained to have his name engraven and enrolled in the Eternal Registers and Records of Heaven.
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yet if we did but admit of a suspition in our thoughts as to their continuance and permanency: This one suspicious thought would be enough to dump all our satisfaction with respect to so many blessings.
yet if we did but admit of a suspicion in our thoughts as to their Continuance and permanency: This one suspicious Thought would be enough to dump all our satisfaction with respect to so many blessings.
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since all our comforts and enjoyments are transitory and fading; as being momentary and confin'd within the narrow limits and precincts of years, days, hours and minutes. And no wonder;
since all our comforts and enjoyments Are transitory and fading; as being momentary and confined within the narrow Limits and precincts of Years, days, hours and minutes. And no wonder;
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I suppose it is easy to conceive, what Reason we have to conclude with Solomon, that Death to a Saint is far preferable, on all accounts, to his Birth;
I suppose it is easy to conceive, what Reason we have to conclude with Solomon, that Death to a Saint is Far preferable, on all accounts, to his Birth;
Although all that hath been said, was with this design to rectifie our thoughts, as to the Doctrine, which is the subject matter of the Text: Yet there are these things farther that we may rationally and indeed necessarily Inferr hence. 1. Infer.
Although all that hath been said, was with this Design to rectify our thoughts, as to the Doctrine, which is the Subject matter of the Text: Yet there Are these things farther that we may rationally and indeed necessarily Infer hence. 1. Infer.
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When the poor Beggar dyed, he was carried by Angels into Abraham's bosome; Luk. 16. 26. And the poor penitent Thief was on one and the same day, in misery on the Cross with Christ, and in paradise with him.
When the poor Beggar died, he was carried by Angels into Abraham's bosom; Luk. 16. 26. And the poor penitent Thief was on one and the same day, in misery on the Cross with christ, and in paradise with him.
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Luk. 23. 43. And St. Paul, the great Columbus of the upper world (who first made a voyage and returned again in time as we see 2 Cor. 12. 1, 4, &c.) Could never reflect afterwards upon that paradise, which he then saw,
Luk. 23. 43. And Saint Paul, the great Columbus of the upper world (who First made a voyage and returned again in time as we see 2 Cor. 12. 1, 4, etc.) Could never reflect afterwards upon that paradise, which he then saw,
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And were not this glorious life and state to be entered upon, by the Souls of Believers, Immediately at Death, it would greatly damp the sweet and comfortable reflections which they are called to have thereof then. 2. Infer.
And were not this glorious life and state to be entered upon, by the Souls of Believers, Immediately At Death, it would greatly damp the sweet and comfortable reflections which they Are called to have thereof then. 2. Infer.
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Wherefore 1. Since Atheistical and Anti-scriptural Persons, cry out upon this Doctrine as ridiculous, from a fond imagination, that the Soul has no existence when separate from the body.
Wherefore 1. Since Atheistical and Antiscriptural Persons, cry out upon this Doctrine as ridiculous, from a found imagination, that the Soul has no existence when separate from the body.
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Or, 2. If the carnal Rationalist and Philosopher further object, and argue against this Doctrine, from the consideration of Deaths being the Destruction of nature.
Or, 2. If the carnal Rationalist and Philosopher further Object, and argue against this Doctrine, from the consideration of Death's being the Destruction of nature.
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and in the mean time the relation they stand in to one another continues, even when the actual union is suspended. And besides all this, it being the Soul that is principally the Man;
and in the mean time the Relation they stand in to one Another continues, even when the actual Union is suspended. And beside all this, it being the Soul that is principally the Man;
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For upon this account only is it, that the Apostle prefers death to life, 2 Cor. 5. 4. Not for that we would be unclothed, says he, but clothed upon, that Mortality may be swallowed up of Life.
For upon this account only is it, that the Apostle prefers death to life, 2 Cor. 5. 4. Not for that we would be unclothed, Says he, but clothed upon, that Mortality may be swallowed up of Life.
But 3. as to what many poor sincere-Christians are apt to object against this Point, from the expressions that sometimes Death goes under in Scripture;
But 3. as to what many poor sincere-Christians Are apt to Object against this Point, from the expressions that sometime Death Goes under in Scripture;
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of its being (as the punishment of sin) our enemy, and to be destroyed, 1 Cor. 15. 26. I would for Answer, propose to them (besides what hath been already said) this one consideration; That,
of its being (as the punishment of since) our enemy, and to be destroyed, 1 Cor. 15. 26. I would for Answer, propose to them (beside what hath been already said) this one consideration; That,
Therefore, as Christ is said to have abolished death, 2 Tim. 1. 10. So he is said also, Rev. 1. 18. To have taken, into his custody and keeping, the Keys of Hell and Death.
Therefore, as christ is said to have abolished death, 2 Tim. 1. 10. So he is said also, Rev. 1. 18. To have taken, into his custody and keeping, the Keys of Hell and Death.
If thou hast all thy portion in this life, I shall not wonder to see thee prefer earth to heaven, and dust to gold. But, O poor wretch, art thou not ashamed of such an objection;
If thou hast all thy portion in this life, I shall not wonder to see thee prefer earth to heaven, and dust to gold. But, Oh poor wretch, art thou not ashamed of such an objection;
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that, whereas death separates thee from all thy comforts; it is in that way alone, that they expect to reap the full harvest of all joy and comfort; for at the right hand of God there is fulness of joy,
that, whereas death separates thee from all thy comforts; it is in that Way alone, that they expect to reap the full harvest of all joy and Comfort; for At the right hand of God there is fullness of joy,
Who seem to think, that all comforts are to be found only in this Life, and therefore give way to strange and melancholly apprehensions of death and what follows it.
Who seem to think, that all comforts Are to be found only in this Life, and Therefore give Way to strange and melancholy apprehensions of death and what follows it.
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So the generality of mankind seem to be so pre-occupied with the prejudices of sense and custom; as never to have suitably reflected on those things, which right Reason may not obscurely conclude, from Scripture Premises, concerning the glory and excellency of the future state of the spirits of just men made perfect.
So the generality of mankind seem to be so preoccupied with the prejudices of sense and custom; as never to have suitably reflected on those things, which right Reason may not obscurely conclude, from Scripture Premises, Concerning the glory and excellency of the future state of the spirits of just men made perfect.
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As Practise is the end of Knowledge; so my design, in all that hath been said, was to bring you to a sincere & conscientious Performance of those Duties, that the Doctrine handled doth call for from you:
As practice is the end of Knowledge; so my Design, in all that hath been said, was to bring you to a sincere & conscientious Performance of those Duties, that the Doctrine handled does call for from you:
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1. Examine and Try your selves if God be your Portion and Christ your Saviour. What are you secure, whilst you remain at uncertainties as to this matter!
1. Examine and Try your selves if God be your Portion and christ your Saviour. What Are you secure, while you remain At uncertainties as to this matter!
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and sinful self? Have you accepted Christ wholly in all his offices? and have you laid hold on him as your alone Saviour? Be careful, my friends, that you found not your hopes on a mistake, and thus build on the sand. Religion is more than a name, and Conversion more than a notion. Therefore Judge your selves impartially as to this matter, lest you be judged to condemnation by God for your neglect to do so.
and sinful self? Have you accepted christ wholly in all his Offices? and have you laid hold on him as your alone Saviour? Be careful, my Friends, that you found not your hope's on a mistake, and thus built on the sand. Religion is more than a name, and Conversion more than a notion. Therefore Judge your selves impartially as to this matter, lest you be judged to condemnation by God for your neglect to do so.
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and fancy not that your own inherent Righteousness must go Partner with the Righteousness of Christ in the point of Justification; lest thereby you impeach the all-sufficient Merits of Christ of defectiveness, and claim the priviledge to be accounted your own Saviours. But endeavour, with the Apostle Phil. 3. 9. To be found in him, not having your own righteousness, which is of the Law,
and fancy not that your own inherent Righteousness must go Partner with the Righteousness of christ in the point of Justification; lest thereby you impeach the All-sufficient Merits of christ of defectiveness, and claim the privilege to be accounted your own Saviors. But endeavour, with the Apostle Philip 3. 9. To be found in him, not having your own righteousness, which is of the Law,
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Be not so besotted as to lay the stress of your hopes upon an imaginary Death-bed Repentance: But since now you have a price put into your hands to get wisdom with;
Be not so besotted as to lay the stress of your hope's upon an imaginary Deathbed Repentance: But since now you have a price put into your hands to get Wisdom with;
For 1. how oft do our senses deceive and cheat the Soul, and presenting it with innumerable objects to distract and disturb it from the pursuit of more noble things.
For 1. how oft do our Senses deceive and cheat the Soul, and presenting it with innumerable objects to distract and disturb it from the pursuit of more noble things.
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Yea 3. the wants of the Body prove oft-times a great Remora to the Soul in its spiritual operations, by giving occasion to sollicitude and anxious cares, about what we shall eat and drink,
Yea 3. the Wants of the Body prove ofttimes a great Remora to the Soul in its spiritual operations, by giving occasion to solicitude and anxious Cares, about what we shall eat and drink,
and wherewithall we shall be clothed, and how we shall prevent such and such evils and troubles, &c. In all which respects, we have great reason both to watch over and to watch against our Bodies.
and wherewithal we shall be clothed, and how we shall prevent such and such evils and Troubles, etc. In all which respects, we have great reason both to watch over and to watch against our Bodies.
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What! Shall a mortal fadeing Carcase swallow up our thoughts and inhance our affections; when the time is coming, that Death will at one blow cut down the same, whereon we have bestowed so much pains in vain? Yea the time is coming,
What! Shall a Mortal fading Carcase swallow up our thoughts and inhance our affections; when the time is coming, that Death will At one blow Cut down the same, whereon we have bestowed so much pains in vain? Yea the time is coming,
and therefore it is our Duty to work up our hearts to an hearty contentment in and satisfaction with this way, method and ordinance of Gods own appointment, in order to consummate our felicity.
and Therefore it is our Duty to work up our hearts to an hearty contentment in and satisfaction with this Way, method and Ordinance of God's own appointment, in order to consummate our felicity.
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Nay let me say further, that we ought to endeavour, not only to be content to die, but to be willing and desirous to depart that we may be with Christ, which is best of all.
Nay let me say further, that we ought to endeavour, not only to be content to die, but to be willing and desirous to depart that we may be with christ, which is best of all.
This was Pauls attainment, Phil. 1. 23. And not his only, but that which was very common to the Saints in those more heavenly times, Rom. 8. 23. 2 Cor. 5. 4, 5. Yea the very inanimate Creation hath an earnest propensity this way, groaning for a dissolution as to its present form, that it may be restored to its pristine glory and splendour,
This was Paul's attainment, Philip 1. 23. And not his only, but that which was very Common to the Saints in those more heavenly times, Rom. 8. 23. 2 Cor. 5. 4, 5. Yea the very inanimate Creation hath an earnest propensity this Way, groaning for a dissolution as to its present from, that it may be restored to its pristine glory and splendour,
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This we may see, Rom. 8. 19, 21, 22. Which is a consideration that may well shame us out of our earthly frame, that we have sunk into for the most part in these depraved days.
This we may see, Rom. 8. 19, 21, 22. Which is a consideration that may well shame us out of our earthly frame, that we have sunk into for the most part in these depraved days.
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I know indeed, that we are apt to reckon it a great attainment in a Christian (and comparatively indeed with the frame of most it is so) to be content to die, (in submission to Divine good pleasure) yet desirous to live. But the excellency of the Christian attainment and frame of spirit, in this matter, stands in the inversion of the common order;
I know indeed, that we Are apt to reckon it a great attainment in a Christian (and comparatively indeed with the frame of most it is so) to be content to die, (in submission to Divine good pleasure) yet desirous to live. But the excellency of the Christian attainment and frame of Spirit, in this matter, Stands in the inversion of the Common order;
and thus been admitted to some fore-tasts of the future glory, he can scarce any longer contain himself (the love of God in Christ constraining him) from crying out;
and thus been admitted to Some foretastes of the future glory, he can scarce any longer contain himself (the love of God in christ constraining him) from crying out;
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that so you may grow dayly in a meetness and preparedness for Heaven and Glory. And as there are two principal Faculties of the Soul, the Ʋnderstanding and Will; so accordingly, let it be your great study to adorn these, with what tends to render them more and more excellent.
that so you may grow daily in a meetness and preparedness for Heaven and Glory. And as there Are two principal Faculties of the Soul, the Ʋnderstanding and Will; so accordingly, let it be your great study to adorn these, with what tends to render them more and more excellent.
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Grow in the Knowledge of God and Christ, of the Vanity of the World and Excellency of Heaven, and of the Worth of the Soul; and in summ, of all Gospel-Truths and Promises, and the legal Precepts and Duties, that are revealed as needful to be known. 2. Improve your Wills and Affections also, by more and more Grace;
Grow in the Knowledge of God and christ, of the Vanity of the World and Excellency of Heaven, and of the Worth of the Soul; and in sum, of all Gospel truths and Promises, and the Legal Precepts and Duties, that Are revealed as needful to be known. 2. Improve your Wills and Affections also, by more and more Grace;
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that the Habits thereof may be strengthened by repeated Acts, and that so these habits thus strengthened, may be exerted & put forth the more sweetly and freely, in the out-going of the Soul in all its acts and operations.
that the Habits thereof may be strengthened by repeated Acts, and that so these habits thus strengthened, may be exerted & put forth the more sweetly and freely, in the outgoing of the Soul in all its acts and operations.
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For it is an opportunity to serve God here, that alone can make a Saint content and willing to stay below in this Dung-hill world, when his Soul is otherwise wholly propending Heaven-ward.
For it is an opportunity to serve God Here, that alone can make a Saint content and willing to stay below in this Dunghill world, when his Soul is otherwise wholly propending Heavenward.
For if we are not admitted to this happy Society wholly, yet let us endeavour after this Blessing here below, in as far as God may be pleased to priviledge us with it.
For if we Are not admitted to this happy Society wholly, yet let us endeavour After this Blessing Here below, in as Far as God may be pleased to privilege us with it.
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But (2) I must also subjoyn some more special improvement of the Doctrine, with respect to our Practise in relation to the sad Occasion of our present Meeting together at this time.
But (2) I must also subjoin Some more special improvement of the Doctrine, with respect to our Practise in Relation to the sad Occasion of our present Meeting together At this time.
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If I may be so bold, as to suppose the Lord speaking to us, in the words of Jerom, (who to comfort a pious Matron, named Paula, upon the death of her daughter, brings in the Lord speaking to her,) may we not think that the Lord speaks, (by this dispensation) unto you to this purpose.
If I may be so bold, as to suppose the Lord speaking to us, in the words of Jerome, (who to Comfort a pious Matron, nam Paula, upon the death of her daughter, brings in the Lord speaking to her,) may we not think that the Lord speaks, (by this Dispensation) unto you to this purpose.
Do you envy my possession? Where can she be better than with me? Would you bring her back from Rivers of Pleasures to the valley of Tears? From Health to Sickness? From a Throne to a Drageon.
Do you envy my possession? Where can she be better than with me? Would you bring her back from rivers of Pleasures to the valley of Tears? From Health to Sickness? From a Throne to a Drageon.
Imitate her, in her Faith; in her Charity; in her Assiduity in Religious Duties; in an impartial scrutiny into the state of her own Soul, in her closet retirements, and publick walk and conversation; in a sincere design to honour and please God; in a chearful delight in doing good to all;
Imitate her, in her Faith; in her Charity; in her Assiduity in Religious Duties; in an impartial scrutiny into the state of her own Soul, in her closet retirements, and public walk and Conversation; in a sincere Design to honour and please God; in a cheerful delight in doing good to all;
and in patience and submission under affliction, and this Leads me to a Transition from the Doctrine to the Person; in whom we may see a Laudable Example, which may serve to back the Preceding Precepts, as being (at least to many of us here) an ocular Demonstration thereof.
and in patience and submission under affliction, and this Leads me to a Transition from the Doctrine to the Person; in whom we may see a Laudable Exampl, which may serve to back the Preceding Precepts, as being (At least to many of us Here) an ocular Demonstration thereof.
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And here give me leave to present you with a few hints of this worthy Saint; which I have either known from her self immediately, or from an impartial observation of her Life and walk.
And Here give me leave to present you with a few hints of this worthy Saint; which I have either known from her self immediately, or from an impartial observation of her Life and walk.
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since my Brother, who hath already preceded me, on the same occasion, hath, besides a General Character of her, given you some succinct narrative of her last Hours; I shall therefore only present you further with some account of her Christian Life and Conversation, that may be of further use with respect to Imitation by others,
since my Brother, who hath already preceded me, on the same occasion, hath, beside a General Character of her, given you Some succinct narrative of her last Hours; I shall Therefore only present you further with Some account of her Christian Life and Conversation, that may be of further use with respect to Imitation by Others,
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Her natural Temper was Retired and serious, and altogether averse from crouds of Company and the hurries of the world: Yet no way Morose and Sullen, but Pleasant and Affable to All;
Her natural Temper was Retired and serious, and altogether averse from crouds of Company and the hurries of the world: Yet no Way Morose and Sullen, but Pleasant and Affable to All;
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and becomingly Free also with her Friends: And such she specially reckoned so, who were truely Pious and Religious. For it might justly be said of her, as of David, that all her delight was in the Saints, whom she esteemed the excellent Ones of the Earth.
and becomingly Free also with her Friends: And such she specially reckoned so, who were truly Pious and Religious. For it might justly be said of her, as of David, that all her delight was in the Saints, whom she esteemed the excellent Ones of the Earth.
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For she was careful, (besides her regard for all pious and vertuous Persons) duely to ponder the super added Qualifications that she see in any, that might entitle them to a more particular share in her Friendship.
For she was careful, (beside her regard for all pious and virtuous Persons) duly to ponder the super added Qualifications that she see in any, that might entitle them to a more particular share in her Friendship.
And as her Temper was naturally serious, so God blessed her very early, even in her childhood, with true seriousness and Piety; as she hath been forced oftner than once to confess, with grateful Acknowledgments of Gods mercy to her on that account,
And as her Temper was naturally serious, so God blessed her very early, even in her childhood, with true seriousness and Piety; as she hath been forced oftener than once to confess, with grateful Acknowledgments of God's mercy to her on that account,
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as well as comfortably to reflect upon the Blessing she had, in being descended from eminently Religious Parents, and brought up in true Christian Education.
as well as comfortably to reflect upon the Blessing she had, in being descended from eminently Religious Parents, and brought up in true Christian Education.
that, tho' she was educated in the Congregational-way very strictly, yet she could never be induced, (as is usual with such,) to give any open or formal account of her Souls concerns before others;
that, though she was educated in the Congregational way very strictly, yet she could never be induced, (as is usual with such,) to give any open or formal account of her Souls concerns before Others;
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and upon that account she had been wholly debarred from the most spiritual of ordinances; had not God, (by providential acquaintance) imprest that just Character of her upon the mind of the Reverend Dr. Jacomb, as (upon an inquiry into such things) to admit of her, (notwithstanding this) to all ordinances with intire satisfaction. This I speak not, with the least design to reflect on any Party or Way; (especially since God hath been pleased of late to cement the two sticks of Ephraim and Judah in so great a measure, (by an happy Ʋnion:) but I mention it only, by way of Caution both to Ministers and Churches; that we may see, what tenderness is required in debarring poor modest Christians from what in Gods sight they have, it may be more right to than many others, who can talk better and more;
and upon that account she had been wholly debarred from the most spiritual of ordinances; had not God, (by providential acquaintance) impressed that just Character of her upon the mind of the Reverend Dr. Jacomb, as (upon an inquiry into such things) to admit of her, (notwithstanding this) to all ordinances with entire satisfaction. This I speak not, with the least Design to reflect on any Party or Way; (especially since God hath been pleased of late to cement the two sticks of Ephraim and Judah in so great a measure, (by an happy Ʋnion:) but I mention it only, by Way of Caution both to Ministers and Churches; that we may see, what tenderness is required in debarring poor modest Christians from what in God's sighed they have, it may be more right to than many Others, who can talk better and more;
for my own part I must say, that I would in this case be under a great Dread and Fear, to reject any poor Soul, in whom I think I see, (tho' in a small degree,
for my own part I must say, that I would in this case be under a great Dread and fear, to reject any poor Soul, in whom I think I see, (though in a small degree,
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For I judge we err more safely on the side of Charity, (if indeed it be possible so to err) than on the side of a precipitant and presumptuous judging of ones state and fitness, from Rules of our own prescribing;
For I judge we err more safely on the side of Charity, (if indeed it be possible so to err) than on the side of a precipitant and presumptuous judging of ones state and fitness, from Rules of our own prescribing;
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She was a careful and impartial Searcher of the Scriptures, which she read with great judgment and observation, with the use of the best helps, she could have for that end.
She was a careful and impartial Searcher of the Scriptures, which she read with great judgement and observation, with the use of the best helps, she could have for that end.
She took many a mental walk in the delicious Garden of Davids Psalms, and sat oft with great pleasure, under the close Arbour of Solomon's song; which,
She took many a mental walk in the delicious Garden of Davids Psalms, and sat oft with great pleasure, under the close Arbour of Solomon's song; which,
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as she learned over by heart (as to the Words) in her Childhood; so attained, in a great measure, both to understand and experience in her riper years.
as she learned over by heart (as to the Words) in her Childhood; so attained, in a great measure, both to understand and experience in her riper Years.
as her Books she hath left behind will witness to such as have them, when they see the many Marginal Writings, wherewith she hath filled them, according as she was edified and affected her self with what she read.
as her Books she hath left behind will witness to such as have them, when they see the many Marginal Writings, wherewith she hath filled them, according as she was edified and affected her self with what she read.
And I hope these very hints, (though it may be not distinctly apprehended) may be a leading Example of seriousness and piety to her surviving Relatives.
And I hope these very hints, (though it may be not distinctly apprehended) may be a leading Exampl of seriousness and piety to her surviving Relatives.
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and would often pleasantly reflect on an expression of Mr. Rutherfoords to that purpose (in his Book of Letters which she greatly delighted in) and say, I think God feeds me with hunger, viz. After the enjoyment of God, and manifestations of his Love.
and would often pleasantly reflect on an expression of Mr. Rutherford's to that purpose (in his Book of Letters which she greatly delighted in) and say, I think God feeds me with hunger, viz. After the enjoyment of God, and manifestations of his Love.
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She was zealously bent to advance Gods Honour, and propagate the Gospel, (which I hope others will imitate her in,) and used to say, For what else hath God given me life,
She was zealously bent to advance God's Honour, and propagate the Gospel, (which I hope Others will imitate her in,) and used to say, For what Else hath God given me life,
And, upon this account, her Temper being naturally timerous, she would oft with great earnestness complain of her self, That she feared her fears were such,
And, upon this account, her Temper being naturally timorous, she would oft with great earnestness complain of her self, That she feared her fears were such,
neither do I fear Death so properly, as the very fears thereof. Upon which account, she would oft chide her self, as acting so irrationally and unchristianly.
neither do I Fear Death so properly, as the very fears thereof. Upon which account, she would oft chide her self, as acting so irrationally and unchristianly.
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However, this Temper of hers made her oft say, That for her own part, she could never joyn with that Prayer, (in the Service-Book) From sudden Death deliver us:
However, this Temper of hers made her oft say, That for her own part, she could never join with that Prayer, (in the Service book) From sudden Death deliver us:
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Yea (which may seem strange) notwithstanding her fears as to her self, she was of a bold and confident Temper in the publick Concerns of Religion; and would not easily be shaken in her resolutions that way, whatever Opposition or Reflection she might meet with on that account from an ignorant World:
Yea (which may seem strange) notwithstanding her fears as to her self, she was of a bold and confident Temper in the public Concerns of Religion; and would not Easily be shaken in her resolutions that Way, whatever Opposition or Reflection she might meet with on that account from an ignorant World:
so her Prayers may come to be yet further answered, in due time, this way. She had attained a well-grounded Assurance of her Interest in God and Christ:
so her Prayers may come to be yet further answered, in due time, this Way. She had attained a well-grounded Assurance of her Interest in God and christ:
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Although, her natural Temper being suspitious, and not easily satisfied in such a grand concern, she would oft put up Questions, as to this matter, (to such as she could be free with) in such a way,
Although, her natural Temper being suspicious, and not Easily satisfied in such a grand concern, she would oft put up Questions, as to this matter, (to such as she could be free with) in such a Way,
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and would oft say, If it be so and so with me, why am I thus? Yet (as she hath intimated to some) this was rather, that she might be further satisfied from the Reasons of others, as well as from her own Evidences; for she thought she could never be too sure of this weighty and concerning Business.
and would oft say, If it be so and so with me, why am I thus? Yet (as she hath intimated to Some) this was rather, that she might be further satisfied from the Reasons of Others, as well as from her own Evidences; for she Thought she could never be too sure of this weighty and Concerning Business.
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At one time, said she, (for I give this in her own words as near as I can remember) I dreamed, that I saw the representation of two Humane Bodies, but so glorious above what our frail Bodies are here, as admits of no comparison.
At one time, said she, (for I give this in her own words as near as I can Remember) I dreamed, that I saw the representation of two Humane Bodies, but so glorious above what our frail Bodies Are Here, as admits of no comparison.
than the external figure. Which, whilst with Ravishment I looked upon, methoughts it was suggested to me, Such shall the Bodies of the Saints at the Resurrection be.
than the external figure. Which, while with Ravishment I looked upon, methought it was suggested to me, Such shall the Bodies of the Saints At the Resurrection be.
At another time, (in the midst of one of her tedious Exercises) falling asleep, she seemed (according to her own expression) to be struggling and conflicting with two Hands;
At Another time, (in the midst of one of her tedious Exercises) falling asleep, she seemed (according to her own expression) to be struggling and conflicting with two Hands;
And, said she, I thought that the reflection I had of this matter at that time, was, That the two. Hands I was conflicting with, were Corruption and Temptation; and that the Hand that came to my relief, was the Hand of the Almighty, put forth in the Aids of his Spirit, thorow Christ, to carry me safely thorow all my Tryals. Which,
And, said she, I Thought that the reflection I had of this matter At that time, was, That the two. Hands I was conflicting with, were Corruption and Temptation; and that the Hand that Come to my relief, was the Hand of the Almighty, put forth in the Aids of his Spirit, thorough christ, to carry me safely thorough all my Trials. Which,
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The Subject, for the most part, of all her Discourses with serious Persons, was still divine and spiritual. And if at any time the strain of the Discourse were turned otherwise, she would be ready to say, Come, let us leave such petty Matters,
The Subject, for the most part, of all her Discourses with serious Persons, was still divine and spiritual. And if At any time the strain of the Discourse were turned otherwise, she would be ready to say, Come, let us leave such Petty Matters,
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And when she could not come at her Friends, with whom she could be most free; she would be sure to afford them some Work by Letters on such Subjects, as might be mutually edifying.
And when she could not come At her Friends, with whom she could be most free; she would be sure to afford them Some Work by Letters on such Subject's, as might be mutually edifying.
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And indeed, in Writing, she commonly express'd her self in a singular vein, both as to Spirituality and Good Thought. And as to this, I hope it may not be unedifying to name you two or three Passages amongst many.
And indeed, in Writing, she commonly expressed her self in a singular vein, both as to Spirituality and Good Thought. And as to this, I hope it may not be unedifying to name you two or three Passages among many.
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— I must acknowledge that I am useing the Means of Grace, as much as I am able, with that little measure of Faith I have, (in a sense of great Guilt daily contracted,) so as to have constant recourse to the blood of sprinkling, for Cleansing and Healing; whence I have attained peace as to the matter of Jestification. And I must also acknowledge that I am waiting and depending on Christ dayly for the Influences of his Spirit every moment, for the assisting me to resist temptations, mortifie corruptions,
— I must acknowledge that I am using the Means of Grace, as much as I am able, with that little measure of Faith I have, (in a sense of great Gilded daily contracted,) so as to have constant recourse to the blood of sprinkling, for Cleansing and Healing; whence I have attained peace as to the matter of Jestification. And I must also acknowledge that I am waiting and depending on christ daily for the Influences of his Spirit every moment, for the assisting me to resist temptations, mortify corruptions,
But I will conclude, with what has been much on my mind, I mean Herbert's Poem, called, Bitter-Sweet; which I return you, with some Variation and Alteration,
But I will conclude, with what has been much on my mind, I mean Herbert's Poem, called, Bittersweet; which I return you, with Some Variation and Alteration,
and which I think does now exactly hold forth my Case. My Dear, tho' Absent Lord, Since thou canst Love, yet Hide, Withdraw, and yet support; I will thy Will abide.
and which I think does now exactly hold forth my Case. My Dear, though Absent Lord, Since thou Canst Love, yet Hide, Withdraw, and yet support; I will thy Will abide.
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— I am fully satisfied there may be much Love in Corrections: For what Child is there that the Father Chastneth not? And my earnest desire is, That while my Father keeps the Rod in his hand, I may hang about him,
— I am Fully satisfied there may be much Love in Corrections: For what Child is there that the Father Chasteneth not? And my earnest desire is, That while my Father keeps the Rod in his hand, I may hang about him,
and never cease my wrestling Supplications, until I get the sanctified use of Afflictions. But indeed, this is not the sad part of my Case, that God does not carry it to me,
and never cease my wrestling Supplications, until I get the sanctified use of Afflictions. But indeed, this is not the sad part of my Case, that God does not carry it to me,
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But it lyes here, That I do not carry it as the Child of such a Father, with that filial, believing, resigning, cheerful frame and temper of Spirit, that is so acceptable to him, and so sutable to such a Relation. But I adore the Wisdom of his Love, even in his Withdrawings. But Oh! how can I be satisfied with my self, in not imitating more fully the Saints of old, (and some I know yet alive) who breathed after the better Country: Which Temper God hath so far owned and honoured, as to subjoyn, That therefore he is not ashamed to be called their God.
But it lies Here, That I do not carry it as the Child of such a Father, with that filial, believing, resigning, cheerful frame and temper of Spirit, that is so acceptable to him, and so suitable to such a Relation. But I adore the Wisdom of his Love, even in his Withdrawings. But Oh! how can I be satisfied with my self, in not imitating more Fully the Saints of old, (and Some I know yet alive) who breathed After the better Country: Which Temper God hath so Far owned and honoured, as to subjoin, That Therefore he is not ashamed to be called their God.
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For which let us pray, that it may be given as an Inlightning Spirit, as a Guiding and Conducting Spirit, as a Quickning and Comforting Spirit. This would make us walk more holyly and humbly, more prudently and wisely, more thankfully and chearfully, more above our fears and sorrows, with more Christian courage and fortitude of Spirit, throughout our whole course, and with a temper more becoming the children of such a Father, and the Heirs of such an inheritance.
For which let us pray, that it may be given as an Enlightening Spirit, as a Guiding and Conducting Spirit, as a Quickening and Comforting Spirit. This would make us walk more holily and humbly, more prudently and wisely, more thankfully and cheerfully, more above our fears and sorrows, with more Christian courage and fortitude of Spirit, throughout our Whole course, and with a temper more becoming the children of such a Father, and the Heirs of such an inheritance.
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Would not this make you fitter for the high and noble work of the Ministry, and make you more usefull and successfull in Preaching the Everlasting Gospel? And would not this make us both more servicable in our several stations and capacities, to glorifie God, which is the great end of our Lives, and I hope the great desire of our Souls. And therefore I know nothing more worthy of our most earnest wrestlings and greatest importunities.
Would not this make you fitter for the high and noble work of the Ministry, and make you more useful and successful in Preaching the Everlasting Gospel? And would not this make us both more serviceable in our several stations and capacities, to Glorify God, which is the great end of our Lives, and I hope the great desire of our Souls. And Therefore I know nothing more worthy of our most earnest wrestlings and greatest importunities.
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I think the next work we have to do, is to be dayly interceding for the Influences of the Spirit in order to carry on the great business of sanctification, that so we may grow in a fitness for every duty, and a meetness for the future state, that we are hastning into.
I think the next work we have to do, is to be daily interceding for the Influences of the Spirit in order to carry on the great business of sanctification, that so we may grow in a fitness for every duty, and a meetness for the future state, that we Are hastening into.
— Now methinks (says she) I have been saying to you, (whom I believe to have been instrumental in this matter,) is this your kindness to your Friend? When I seem'd to have got so near to the harbour of an hoped for rest, to use all your force and strength, to bring me back again into this stormy and troublesome Sea, where I must expect to be tossed with new Tempests, before I get to shore; of which I have now a much clearer Prospect,
— Now methinks (Says she) I have been saying to you, (whom I believe to have been instrumental in this matter,) is this your kindness to your Friend? When I seemed to have god so near to the harbour of an hoped for rest, to use all your force and strength, to bring me back again into this stormy and troublesome Sea, where I must expect to be tossed with new Tempests, before I get to shore; of which I have now a much clearer Prospect,
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Did I ever desire you to pray for Life? Or was it not rather, that I might be carried thorow the dark valley of the shadow of Death? But I must submit,
Did I ever desire you to pray for Life? Or was it not rather, that I might be carried thorough the dark valley of the shadow of Death? But I must submit,
And now from these few Expressions, as well as from what hints have been besides given of this pious Person, we may easily perceive what Spirit she was of,
And now from these few Expressions, as well as from what hints have been beside given of this pious Person, we may Easily perceive what Spirit she was of,
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The whole of her Life being one continued declaration that she sought a better Country; as knowing that we have no continuing City or place of abode here.
The Whole of her Life being one continued declaration that she sought a better Country; as knowing that we have no Continuing city or place of Abided Here.
And, tho' an universal Decay of Spirits, (in Gods wise determination,) did incapacitate her, in the hour of Deaths approach, from having that sensible joy and ravishment, which somtimes the Saints then have, from the prospect of the nearness of Glory;
And, though an universal Decay of Spirits, (in God's wise determination,) did incapacitate her, in the hour of Death's approach, from having that sensible joy and ravishment, which sometimes the Saints then have, from the prospect of the nearness of Glory;
yet that Faith and Affiance, that Reverence and Love, and that Resignation and full satisfaction, which she then expressed, were such clear Evidences of her Grace, and such happy Prognosticks of that Happiness she was entering upon the Possession of;
yet that Faith and Affiance, that reverence and Love, and that Resignation and full satisfaction, which she then expressed, were such clear Evidences of her Grace, and such happy Prognostics of that Happiness she was entering upon the Possession of;
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