A sermon preached at St. Margarets in Westminster at the funeral of Mrs. Susanna Gray, daughter of Henry Gray, Esq., of Enfield in Staffordshire, who on the 29 of October 1654 began her eternal sabbath.
why David should fast and weep while the Child was yet alive, and dry up his tears upon the first news of the Childs death? why he should mourn and afflict himself,
why David should fast and weep while the Child was yet alive, and dry up his tears upon the First news of the Child's death? why he should mourn and afflict himself,
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when it happened? This is so contrary to the Custom and Manners of most men that seek the chiefest relief and ease of their miseries from their complaints and sorrows,
when it happened? This is so contrary to the Custom and Manners of most men that seek the chiefest relief and ease of their misery's from their complaints and sorrows,
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and find them represented in their tears, and therefore at the death of friends they invite others to bear a part with them in their grief and lamentation.
and find them represented in their tears, and Therefore At the death of Friends they invite Others to bear a part with them in their grief and lamentation.
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than what we ought to doe.) Let us Learn here from David, not from the funeral Preacher, how we are to behave our selves, what we are to doe in the sicknesse and death of friends (whether Children or other near Relations:)
than what we ought to do.) Let us Learn Here from David, not from the funeral Preacher, how we Are to behave our selves, what we Are to do in the sickness and death of Friends (whither Children or other near Relations:)
This one example leads us through all the Duties we owe to others in the saddest cases, this directs us: 1. How to behave our selves amidst the confusion of fears and hopes in the sicknesses of our friends. 1st, To seek to God before the Phisician;
This one Exampl leads us through all the Duties we owe to Others in the Saddest cases, this directs us: 1. How to behave our selves amid the confusion of fears and hope's in the Sicknesses of our Friends. 1st, To seek to God before the physician;
to lend them breath from our Petitions, from our sobs and cryes, before the sentence of death be pass'd, Who can tell whether God will have mercy on us,
to lend them breath from our Petitions, from our sobs and cries, before the sentence of death be passed, Who can tell whither God will have mercy on us,
But this may be a safe, usefull, and proper consideration in the visitation of any Friend, to look upon his disease as bred from Gods anger against us, his punishment of our sins,
But this may be a safe, useful, and proper consideration in the Visitation of any Friend, to look upon his disease as bred from God's anger against us, his punishment of our Sins,
How know'st thou whether God takes him from thee, as he did St. Austins friend, to free him from thy corruptions? who wert apter to delight in him as an associate or brother in Iniquity, in Luxury,
How Knowest thou whither God Takes him from thee, as he did Saint Austins friend, to free him from thy corruptions? who Wertenberg apter to delight in him as an associate or brother in Iniquity, in Luxury,
God removes the Object, and thus with Iealousie courts thy affection, he suffers thee to enjoy nothing over much, which should share in that Love and Devotion which thou owest to God alone.
God removes the Object, and thus with Jealousy Courts thy affection, he suffers thee to enjoy nothing over much, which should share in that Love and Devotion which thou owest to God alone.
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Out of the sence of this so affectionate design of our jealous God, did the noble Matron Melania entertain the death of a Husband and two Sons at once, with that pious Exclamation: Expeditius tibi servitura sum Domine; quia me tanto onere liberasti;
Out of the sense of this so affectionate Design of our jealous God, did the noble Matron Melania entertain the death of a Husband and two Sons At once, with that pious Exclamation: Expeditious tibi servitura sum Domine; quia me tanto onere liberasti;
This Remedy of Praying and Fasting for our own sins in Another, is like the weapon-salve that doth so strange and secret cures, being apply'd to the putrify'd matter,
This Remedy of Praying and Fasting for our own Sins in another, is like the weapon-salve that does so strange and secret cures, being applied to the Putrified matter,
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2. This Consideration, that sicknesses, being but the Attachments and approaches of death, are (as death is said to be) the wages of sin, sets us on our first work, To remove the Cause, our sins,
2. This Consideration, that Sicknesses, being but the Attachments and Approaches of death, Are (as death is said to be) the wages of since, sets us on our First work, To remove the Cause, our Sins,
Epaphroditus Recovery St. Paul ascribes to Gods mercy on him, and on the Corinthians, but his mercy awakened by prayers, Phil. 2.26, 27. his own preservation from the sentence of death pass'd against him at Ephesus to combate with wild beasts [ 1 Cor. 15, 32. which was drawn upon him by more Salvage Beasts;
Epaphroditus Recovery Saint Paul ascribes to God's mercy on him, and on the Corinthians, but his mercy awakened by Prayers, Philip 2.26, 27. his own preservation from the sentence of death passed against him At Ephesus to combat with wild beasts [ 1 Cor. 15, 32. which was drawn upon him by more Salvage Beasts;
Demetrius and his Silver Smithes, Act. 19.24 ] he imputes to the Prayers of the Corinthians 2 Cor. 1.8, 9, 10, 11. Who knowes whether our letting our hands fall from prayer hath not caus'd death to prevail over the person we now mourn for? 2. Duty or enquiry.
Demetrius and his Silver Smith's, Act. 19.24 ] he imputes to the Prayers of the Corinthians 2 Cor. 1.8, 9, 10, 11. Who knows whither our letting our hands fallen from prayer hath not caused death to prevail over the person we now mourn for? 2. Duty or enquiry.
God doth not, like the Lacedemonians, load his Children with stripes, and require that hardinesse in them, that they should return no signs of griefs nor groans at all.
God does not, like the Lacedaemonians, load his Children with stripes, and require that hardiness in them, that they should return no Signs of griefs nor groans At all.
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John 11.35, 36. I know no Divinity (but that which the Sword and the Spirit, unlike that which came in the shape of a Dove, hath framed in this latter age) that excludes humanity,
John 11.35, 36. I know no Divinity (but that which the Sword and the Spirit, unlike that which Come in the shape of a Dove, hath framed in this latter age) that excludes humanity,
I find in the Catalogue, and Spawne of highest Crimes (which the dreggs of these last times should bring forth NONLATINALPHABET, want of natural affection, reckoned 2 Tim. 33. and that joyn'd with Haters of God, Truce breakers, False Accusers, unthankfull, cursed Speakers, having a shew of godlinesse,
I find in the Catalogue, and Spawn of highest Crimes (which the dregs of these last times should bring forth, want of natural affection, reckoned 2 Tim. 33. and that joined with Haters of God, Truce breakers, False Accusers, unthankful, cursed Speakers, having a show of godliness,
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so far as to yeeld and acknowledge the just curse with silence, Jer 16.5.7. or else, having spent their tears and grief, and dryed up the fountain of sorrow, their very heart, Ezek. 24.16, 17.22.23.
so Far as to yield and acknowledge the just curse with silence, Jer 16.5.7. or Else, having spent their tears and grief, and dried up the fountain of sorrow, their very heart, Ezekiel 24.16, 17.22.23.
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as who had attain'd a greater measure of Religion or Discretion, or the Spirit, or who had subdued their desires to a perfecter Resignation, and submission to Gods will.
as who had attained a greater measure of Religion or Discretion, or the Spirit, or who had subdued their Desires to a perfecter Resignation, and submission to God's will.
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so far, (which is the true measure of all our passions, by which we may discern when they are immoderate) as not to indulge fruitless tears and complaints, instead of real duties.
so Far, (which is the true measure of all our passion, by which we may discern when they Are immoderate) as not to indulge fruitless tears and complaints, instead of real duties.
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when they cause us not to omit the Evening Sacrifice, as Aaron did upon grief for the death of his two Sons, Nadab and Abihu, Lev. 10. ult. which yet Moses is said to be content with,
when they cause us not to omit the Evening Sacrifice, as Aaron did upon grief for the death of his two Sons, Nadab and Abihu, Lev. 10. ult. which yet Moses is said to be content with,
and God to permit, not that he indulgeth more the extremities of this passion, (which most banisheth the sense of Humanity or Piety) but in regard of some holy Reflection in this his greif, that included some sorrow for the scandal and breach of Gods worship.
and God to permit, not that he indulgeth more the extremities of this passion, (which most banisheth the sense of Humanity or Piety) but in regard of Some holy Reflection in this his grief, that included Some sorrow for the scandal and breach of God's worship.
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Whence Sicknesses and Deaths are to be considered & look'd on as the wages (nothing surer than the Hirelings wages) the effects and consequents of Sin.
Whence Sicknesses and Death's Are to be considered & looked on as the wages (nothing Surer than the Hirelings wages) the effects and consequents of Sin.
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Open my eyes, O Lord, that I sleep not in death; that is, in Sin that leads unto Death, Ps. 13.3. Pray unto the Lord to take away this death only, Exod. 10.17. that is, the plague of Vermin, that did not so much threaten to destroy, as to disquiet Pharoabs life;
Open my eyes, Oh Lord, that I sleep not in death; that is, in since that leads unto Death, Ps. 13.3. Pray unto the Lord to take away this death only, Exod 10.17. that is, the plague of Vermin, that did not so much threaten to destroy, as to disquiet Pharaohs life;
His posterity ever since feeding their Luxury, and sustaining their life with the death of birds and beasts (mortibus vescimur) doth not he seem to have planted in this our earth the tree of Death? whereon all the fruits perish, e'r they come to maturity, some in the bud, others in the growth.
His posterity ever since feeding their Luxury, and sustaining their life with the death of Birds and beasts (mortibus vescimur) does not he seem to have planted in this our earth the tree of Death? whereon all the fruits perish, Ever they come to maturity, Some in the bud, Others in the growth.
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and therefore with more patience to be indured, Wisd. c. 1.13, 16. God made not death ( adeo non est creatione, sed ordinatione aut ultione in poenam peccati, he fram'd it not, he meant it not for a creature,
and Therefore with more patience to be endured, Wisdom c. 1.13, 16. God made not death (adeo non est creation, sed ordinatione Or ultione in poenam peccati, he framed it not, he meant it not for a creature,
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but ordain'd it for a punishment of his disobedient creature) for then should the great work-man have destroy'd his own works, which yet he allow'd to be good;
but ordained it for a punishment of his disobedient creature) for then should the great workman have destroyed his own works, which yet he allowed to be good;
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It is the voice from Heaven, could our dull earth be perswaded to hear it, that they are blessed who die in the Lord, What is it then we mourn for? either our friends losse? who is more blessed by dying in the Lord ( Rev. 14.13.) who hath exchang'd the company of helpless friends,
It is the voice from Heaven, could our dull earth be persuaded to hear it, that they Are blessed who die in the Lord, What is it then we mourn for? either our Friends loss? who is more blessed by dying in the Lord (Rev. 14.13.) who hath exchanged the company of helpless Friends,
or do we mourn (which is the truth if we would put off out mourning Veil) our own loss of a friend? a loss of a content, of an Instrument of Gods Providence, which still remains the same,
or do we mourn (which is the truth if we would put off out mourning Veil) our own loss of a friend? a loss of a content, of an Instrument of God's Providence, which still remains the same,
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as he destroyed the old, and that none could perish in the Ark) whereof Baptism is the Antitype, (so St. Peter ) how can we doubt but that Christ receives them into his Arms in Heaven,
as he destroyed the old, and that none could perish in the Ark) whereof Baptism is the Antitype, (so Saint Peter) how can we doubt but that christ receives them into his Arms in Heaven,
as well as on Earth? and that they must needs be admitted into Paradice, who bring that innocence thither, which Adam lost? Next to Children, our Hopes are most comfortable of those, who have come nearest those little ones,
as well as on Earth? and that they must needs be admitted into Paradise, who bring that innocence thither, which Adam lost? Next to Children, our Hope's Are most comfortable of those, who have come nearest those little ones,
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but what their Heavenly Father directs. These we part with upon the easiest Terms, (Ut praemissos non amissos) as only gone before, not taken away from us,
but what their Heavenly Father directs. These we part with upon the Easiest Terms, (Ut praemissos non amissos) as only gone before, not taken away from us,
And why dost thou so impatiently bear his departure, whom thou art ere long to follow? For he whom thou persecutest thus with sad thoughts, is but divided from thee by a short Isthmas (the breadth of the Grave) a narrow scantling and space of Time, some fews dayes or moneths,
And why dost thou so impatiently bear his departure, whom thou art ere long to follow? For he whom thou Persecutest thus with sad thoughts, is but divided from thee by a short Isthmas (the breadth of the Grave) a narrow scantling and Molle of Time, Some fews days or months,
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Why do ye parents forbid the Children to come unto Christ? Can ye believe the Mothers embraces softer than the Arms of their Saviour? Are they not much happier in Abrams Bosom,
Why do you Parents forbid the Children to come unto christ? Can you believe the Mother's embraces Softer than the Arms of their Saviour? are they not much Happier in Abrams Bosom,
Why do ye (ô Friends) put on Blacks for them, who have put on their white Robes? Why shed ye tears for them, whose tears are wip'd from their eyes? VVhy such Groans and Lamentations for thē, whose mouthes are filled with songs and praises, to him that sitteth on the Throne,
Why do you (o Friends) put on Blacks for them, who have put on their white Robes? Why shed you tears for them, whose tears Are wiped from their eyes? Why such Groans and Lamentations for them, whose mouths Are filled with songs and praises, to him that Sitteth on the Throne,
2. A secondary Comfort from the state irrevocable, unalterable, remediless, whereby David rather chides and reproves (violently stifling and suppressing his grief,
2. A secondary Comfort from the state irrevocable, unalterable, remediless, whereby David rather chides and reproves (violently stifling and suppressing his grief,
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Wherefore should I now fast? Can I bring him again? Can the consuming of my flesh restore his? Can my prayer lend breath to the deceased? Can my howlings,
Wherefore should I now fast? Can I bring him again? Can the consuming of my Flesh restore his? Can my prayer lend breath to the deceased? Can my howlings,
as the Pelican by piercing her breast, I may restore to life? How can tears, that cannot make the strewed flowers grow again, revive the interr'd Carkass? No hopes now;
as the Pelican by piercing her breast, I may restore to life? How can tears, that cannot make the strewed flowers grow again, revive the interred Carcase? No hope's now;
but Man dyeth and wasteth away, without hopes of springing again, till the earth be no more, Jeh 14, 8, 9, 10, &c. Hee's gone, hee's gone past recall. No remedy.
but Man Dies and wastes away, without hope's of springing again, till the earth be no more, Jeh 14, 8, 9, 10, etc. He's gone, he's gone passed Recall. No remedy.
But what if your grief in the same Impatience with Augustus, shall reply, as he did to his Daughter Julia, thus comforting him (Sir, Your Complaints cannot recall, cannot help,
But what if your grief in the same Impatience with Augustus, shall reply, as he did to his Daughter Julia, thus comforting him (Sir, Your Complaints cannot Recall, cannot help,
Add then to these uncertain Comforts of Reason, which are as easily confuted by a more peevish and sullen Reason, that is apt to dispute for its passions,
Add then to these uncertain Comforts of Reason, which Are as Easily confuted by a more peevish and sullen Reason, that is apt to dispute for its passion,
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So Religion bows us perfectly to stoop with willingness to this Necessity, as it proceeds from Gods Providence and Mercy, ordering even out Losses to our good.
So Religion bows us perfectly to stoop with willingness to this Necessity, as it proceeds from God's Providence and Mercy, ordering even out Losses to our good.
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Governing, Over-ruling Will, revelata factis, discovers Gods secret purposes, by the visible effects, and issues of things, to be the rule of our passions and sufferings.
Governing, Overruling Will, Revelation factis, discovers God's secret Purposes, by the visible effects, and issues of things, to be the Rule of our passion and sufferings.
Do we dayly profess to God, Thy will be done, and now it appears to be particularly Gods will (seeing nothing is brought to passe in Heaven or in Earth without the will of him that ruleth over all) why doe we not give the Lord leave to do what he will in Heaven and Earth, whom we so often standing professe the Maker of Heaven and Earth? what Atheisme now possesseth us,
Do we daily profess to God, Thy will be done, and now it appears to be particularly God's will (seeing nothing is brought to pass in Heaven or in Earth without the will of him that Ruleth over all) why do we not give the Lord leave to do what he will in Heaven and Earth, whom we so often standing profess the Maker of Heaven and Earth? what Atheism now Possesses us,
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as great a loss as any we can complain of, the utter ruine of his family and Excision from the Priesthood, the loss of two sons and the Ark of God at once) It is the Lord, let him do what seemeth good unto him.
as great a loss as any we can complain of, the utter ruin of his family and Excision from the Priesthood, the loss of two Sons and the Ark of God At once) It is the Lord, let him do what seems good unto him.
If God recall but his own Gift, what Injury, what so great cause of complaint? May not God as well take the Child away from the Mother, to whom it was committed only to breed up in the fear of God,
If God Recall but his own Gift, what Injury, what so great cause of complaint? May not God as well take the Child away from the Mother, to whom it was committed only to breed up in the Fear of God,
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Whether thy Husband, thy Child thy Father, Brother, or thy friend (which is as thy own soul) God pleads a nearer claim, his Creature, his Image, his Member, the price of his redemption, &c. his by many Titles, his even before he was,
Whither thy Husband, thy Child thy Father, Brother, or thy friend (which is as thy own soul) God pleads a nearer claim, his Creature, his Image, his Member, the price of his redemption, etc. his by many Titles, his even before he was,
Like to the Man in the old story, who had covenanted with death, that he should before his last stroak give some warning, with a Finger at least lift up;
Like to the Man in the old story, who had covenanted with death, that he should before his last stroke give Some warning, with a Finger At least lift up;
and yet after many funerals of his friends, and many parcel-funerals, and decayes of his own body and senses, being to die, required some other Messengers and Fore-runners of his end,
and yet After many funerals of his Friends, and many parcel-funerals, and decays of his own body and Senses, being to die, required Some other Messengers and Forerunners of his end,
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Amongst the many Remembrances of death, the most sensible and sharp admonitions towards this preparation, are sounded to us by the Last groans of our expiring friends,
among the many Remembrances of death, the most sensible and sharp admonitions towards this preparation, Are sounded to us by the Last groans of our expiring Friends,
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and takes us not away, but restores us to our Friends, and to the Spirits of Just men, made perfect by the Vision of the most Holy One? Especially if we consider, that the Friends we go away to, are much more than those we part from.
and Takes us not away, but restores us to our Friends, and to the Spirits of Just men, made perfect by the Vision of the most Holy One? Especially if we Consider, that the Friends we go away to, Are much more than those we part from.
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So Reuben, Gad, and Manasse, did chuse their seat on this side Jordan, because they saw the ground fit for pasture, Num. 32 5. Some there are unwilling to leave their Pastures,
So Reuben, Gad, and Manasseh, did choose their seat on this side Jordan, Because they saw the ground fit for pasture, Num. 32 5. some there Are unwilling to leave their Pastures,
Some, with St Peter, confounded with the Glories, and bright Honours of the world, cry out in an Extasie, It is good to be here, let's here fix our Tabernacle;
some, with Saint Peter, confounded with the Glories, and bright Honours of the world, cry out in an Ecstasy, It is good to be Here, let's Here fix our Tabernacle;
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though Christ be in the storm with them, deserve Christs check, O ye of little faith, what are you afraid of? So that our whole work of Preparation is reduc'd to these two points, Contempt of this world, Faith, hopes of a better.
though christ be in the storm with them, deserve Christ check, Oh you of little faith, what Are you afraid of? So that our Whole work of Preparation is reduced to these two points, Contempt of this world, Faith, hope's of a better.
And seeing no distance can hinder us, more than the banish'd Jews, from turning our faces towards the heavenly Jerusalem, let us (that we may be able with the Martyrs of old, to refuse Life, in hopes of a better Resurrection) lay hold on Eternal life, before this life fail us;
And seeing no distance can hinder us, more than the banished jews, from turning our faces towards the heavenly Jerusalem, let us (that we may be able with the Martyrs of old, to refuse Life, in hope's of a better Resurrection) lay hold on Eternal life, before this life fail us;
nec optes, ] neither to fear, nor desire, over-passionately the day of our change, or rather to this Resolution of St. Paul, Phil. 1.21, 22, 23, 24. If I live, I shall do well;
nec optes, ] neither to Fear, nor desire, over-passionately the day of our change, or rather to this Resolution of Saint Paul, Philip 1.21, 22, 23, 24. If I live, I shall do well;
after the better part, ascended above to the Heavens, as we have great cause to believe and hope, by the assurances of eternal life in this Virgin departed? And what greater assurance can there be? If (in the words of the Church) we are to know for a truth, and it is certain by Gods word, that Children being baptized have all things necessary for their salvation, and are undoubtedly saved.
After the better part, ascended above to the Heavens, as we have great cause to believe and hope, by the assurances of Eternal life in this Virgae departed? And what greater assurance can there be? If (in the words of the Church) we Are to know for a truth, and it is certain by God's word, that Children being baptised have all things necessary for their salvation, and Are undoubtedly saved.
and taught her first to lisp the language of Canaan, before she could speak her Mothers Tongue, who even with her milk suck'd in the sincerer milk of the word.
and taught her First to lisp the language of Canaan, before she could speak her Mother's Tongue, who even with her milk sucked in the sincerer milk of the word.
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Her first care was not her Dress, or Looks, but her pensum quotidianum de flore Scripturarum (as St. Hierom directs, Laetal. l. 2. Ep.) her dayly task out of the choicest Scripture, to sanctifie her memory, as well as her Affections.
Her First care was not her Dress, or Looks, but her pensum quotidian de flore Scripturarum (as Saint Hieronymus directs, Laetal. l. 2. Epistle) her daily task out of the Choicest Scripture, to sanctify her memory, as well as her Affections.
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Instead of wanton Songs she repeated the Psalms (which was an ability required to make a Divine in the Primitive times) but was it not strange in those tender years? she had not only strength and force to hold Davids Harp, but to tune it:
Instead of wanton Songs she repeated the Psalms (which was an ability required to make a Divine in the Primitive times) but was it not strange in those tender Years? she had not only strength and force to hold Davids Harp, but to tune it:
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and her last in Prayers, who was sealed to eternal life by Baptisme, and kept in the assurance and blessed hope thereof by a pious education) had gained the Love of our Saviour, much sooner than the young man, who had observed all that God commanded even from his youth,
and her last in Prayers, who was sealed to Eternal life by Baptism, and kept in the assurance and blessed hope thereof by a pious education) had gained the Love of our Saviour, much sooner than the young man, who had observed all that God commanded even from his youth,
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as who had no share in the Soul) who being forward to surrender to God in Baptism, by a most holy Vow, the Children they received from him, are not yet afraid (with Ananias and Saphira ) to withdraw that they had once devoted to the Lord:
as who had no share in the Soul) who being forward to surrender to God in Baptism, by a most holy Voelli, the Children they received from him, Are not yet afraid (with Ananias and Sapphira) to withdraw that they had once devoted to the Lord:
VVill they not allow that Diligence that senselesse Creatures use in trayning and practising their young ones? seeing we bring them forth as deformed and mishapen in the sight of God,
VVill they not allow that Diligence that senseless Creatures use in training and practising their young ones? seeing we bring them forth as deformed and Misshapen in the sighed of God,
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Shall we deny them the labour of our Tongues, to instruct them, and to lick them into shape? Having betray'd them to a life of Sin and Misery, Ought we not in conscience, in Equity, procure them that other life of grace and glory? Let the Duty or the Shame, the Terror or the Comfort, answerable to the Education of your Children, move you to express your Affection in this pious Care of providing a richer stock of manners, then of Fortunes,
Shall we deny them the labour of our Tongues, to instruct them, and to lick them into shape? Having betrayed them to a life of since and Misery, Ought we not in conscience, in Equity, procure them that other life of grace and glory? Let the Duty or the Shame, the Terror or the Comfort, answerable to the Education of your Children, move you to express your Affection in this pious Care of providing a Richer stock of manners, then of Fortune's,
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The Sonne shall not bear the iniquity of the Father, nor the Father the iniquity of the Son. — That this only frees and secures the Parents in these Children, that yet arrive not to the use of Reason, that live not on their own score, that have no proper Motion of their own,
The Son shall not bear the iniquity of the Father, nor the Father the iniquity of the Son. — That this only frees and secures the Parents in these Children, that yet arrive not to the use of Reason, that live not on their own score, that have no proper Motion of their own,
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in these the Parents negligence, or sinfull Indulgence makes them (who are said to live again in their Children) to perish rather in their sinfull courses,
in these the Parents negligence, or sinful Indulgence makes them (who Are said to live again in their Children) to perish rather in their sinful courses,
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and to invert the threat of the Commandement, that the sins of the 3 and 4 Generation shall be visited and avenged on the Parents, who have propagated those sins, by their loose neglect or example:
and to invert the threat of the Commandment, that the Sins of the 3 and 4 Generation shall be visited and avenged on the Parents, who have propagated those Sins, by their lose neglect or Exampl:
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On the other side the joy of those shall be redoubled and multiplyed with their seed, who being not more ambitious to enlarge their Family than the Houshold of the Faithfull,
On the other side the joy of those shall be redoubled and multiplied with their seed, who being not more ambitious to enlarge their Family than the Household of the Faithful,
for they are not taken away, they are only secured in the hands of God, and sent as pledges before us, to be more happily recovered and enjoyed for ever,
for they Are not taken away, they Are only secured in the hands of God, and sent as pledges before us, to be more happily recovered and enjoyed for ever,
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Profectio est quam putas mortem. cur moderatè feras abiisse, quent mox subsequeris [ Tert. de pat. ] Brevis vitaeususnec illi multum videtur eripuisse, nec tibi distulisse. [ Amb. ] Res. c. 3.
Profectio est quam putas mortem. cur moderatè feras abiisse, quent mox subsequeris [ Tert de pat. ] Brevis vitaeususnec illi multum videtur eripuisse, nec tibi distulisse. [ Ambassadors ] Rest c. 3.
Ubertim fluentes lachrimas reprime, ne grandis pietas in nepotem apud incredulas mentes desperatio put etur in Deum. Desiderandus est •ibi, quasi absens, non quasi mortuus, &c. — Illum expectare, non amisisse videaris. [ Her. Ep. 24. ad Hebrid. ]
Ubertim fluentes Tears reprime, ne grandis pietas in nepotem apud incredulas mentes desperatio put etur in God. Desiderandus est •ibi, quasi absens, non quasi Mortuus, etc. — Ilum expectare, non amisisse videaris. [ Her. Epistle 24. ad Hebrid. ]
So the Captain of fifty seeing the other Captains consum'd by str•, foll upon his face, with I pray thee let my life be precious in thy sight, 2 Kings 1 13.
So the Captain of fifty seeing the other Captains consumed by str•, foll upon his face, with I pray thee let my life be precious in thy sighed, 2 Kings 1 13.
