Mercy in her beauty, or, The height of a deliverance from the depth of danger set forth in the first sermon preached upon that occasion / by Nath. Hardy.
JVstice Triumphing, or The Spoilers spoiled: A Sermon preached on the 5th of November in the Cathedrall Church of St Pauls. The Arraignment of licentious Liberty and oppressing Tyranny, in a Sermon at a Fast before the Lords in Parliament;
JVstice Triumphing, or The Spoilers spoiled: A Sermon preached on the 5th of November in the Cathedral Church of Saint Paul's. The Arraignment of licentious Liberty and oppressing Tyranny, in a Sermon At a Fast before the lords in Parliament;
The safest Convoy or The strongest Helper, A Valedictory Sermon before the Right Honourable Sr Thomas Bendish Barronet, his Majesties Ambassadour to the grand Seigniour at Constantinople. A Divine Prospective representing the Just mans peacefull End, A Sermon at the Funerall of the Right Worshipfull Sr John Gayr Knight.
The Safest Convoy or The Strongest Helper, A Valedictory Sermon before the Right Honourable Sir Thomas Bendish Barronet, his Majesties Ambassador to the grand Seignior At Constantinople. A Divine Prospective representing the Just men peaceful End, A Sermon At the Funeral of the Right Worshipful Sir John Gayr Knight.
Love and Fear the inseparable Twins of a blest Matrimony, A Sermon occasioned by the Nuptials between Mr William Christmas and Mrs Elizabeth Adams. Divinity in Mortality, or The Gospels excellency and the Preachers frailty, A Sermon at the Funerals of Mr Richard Goddard Minister of the Parish of St Gregories by Pauls.
Love and fear the inseparable Twins of a blessed Matrimony, A Sermon occasioned by the Nuptials between Mr William Christmas and Mrs Elizabeth Adams. Divinity in Mortality, or The Gospels excellency and the Preachers frailty, A Sermon At the Funerals of Mr Richard Goddard Minister of the Parish of Saint Gregories by Paul's.
IF you please to peruse the five last Psalms of David, you shall finde them beginning and ending with an Hallelujah: Praise ye the Lord, being the Alpha and Omega, the Prora and the Puppis, the first and the last words of each.
IF you please to peruse the five last Psalms of David, you shall find them beginning and ending with an Hallelujah: Praise you the Lord, being the Alpha and Omega, the Prora and the Puppis, the First and the last words of each.
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Not much unlike is Saint Pauls practise in the Epistle to the Romans, who almost in the very entrance placeth an NONLATINALPHABET, I thanke my God through Jesus Chrict, and closeth with a NONLATINALPHABET, To God onely wise bee glorie through Jesus Christ.
Not much unlike is Saint Paul's practise in the Epistle to the Roman, who almost in the very Entrance places an, I thank my God through jesus Christ, and closeth with a, To God only wise be glory through jesus christ.
Indeed what fitter Prooemium to a gratulatorie Sermon than a Benedictus? Blessed therefore be God, who kept his unworthie Servant from falling into the Grave, a Land of Silence and Forgetfulnesse, and hath now vouchsafed him the libertie of entring into his House, the place of Prayers and Pr•yses. Blessed be God, who hath brought my feet from lying in a sick bed to stand in this holy Mount. Finally blessed be God, who hath given me a joyfull occasion of handling, and just cause of applying this Scripture to my selfe, by changing the third Person unto the first; For indeed I was sick nigh to death,
Indeed what fitter Prooemium to a gratulatory Sermon than a Benedictus? Blessed Therefore be God, who kept his unworthy Servant from falling into the Grave, a Land of Silence and Forgetfulness, and hath now vouchsafed him the liberty of entering into his House, the place of Prayers and Pr•yses. Blessed be God, who hath brought my feet from lying in a sick Bed to stand in this holy Mount. Finally blessed be God, who hath given me a joyful occasion of handling, and just cause of applying this Scripture to my self, by changing the third Person unto the First; For indeed I was sick High to death,
In the Distresse we have observable, the 1. Quality of the Danger what it was, in the word Sick. 2. Extremity of the Measure, how great it was, in those words nigh unto death. 3. Eminency of the Person, whom it befell, in the relative hee.
In the Distress we have observable, the 1. Quality of the Danger what it was, in the word Sick. 2. Extremity of the Measure, how great it was, in those words High unto death. 3. Eminency of the Person, whom it befell, in the relative he.
In the Deliverance we have considerable, the 1. Efficiency of the Author, by whom it was conferred, in the Word God. 2. The excellency of the Benefit, how expressed, in those words had mercy on him. 3. The opportunity of the Time, when vouchsafed, in the exceptive but.
In the Deliverance we have considerable, the 1. Efficiency of the Author, by whom it was conferred, in the Word God. 2. The excellency of the Benefit, how expressed, in those words had mercy on him. 3. The opportunity of the Time, when vouchsafed, in the exceptive but.
These are the severall Branches of this •acred Tree, into which I have climbed by the Ladder of humane industry, from which by the hand of Divine assistance I have gathered, and by the same hand shall now scatter among you such Fruit as hath refreshed my owne, and (I hope through Gods blessing) will nourish your soules;
These Are the several Branches of this •acred Tree, into which I have climbed by the Ladder of humane industry, from which by the hand of Divine assistance I have gathered, and by the same hand shall now scatter among you such Fruit as hath refreshed my own, and (I hope through God's blessing) will nourish your Souls;
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The Philosopher, observing the property of mans constitution, describeth him by risibile, to be a reasonable living Creature, that hath the onely power of laughing ;
The Philosopher, observing the property of men constitution, Describeth him by risibile, to be a reasonable living Creature, that hath the only power of laughing;
but the Divine considering the misery of mans condition no lesse, aptly characterizeth him by flebile, an unfortunate wretch, that hath the most cause of weeping :
but the Divine considering the misery of men condition no less, aptly characterizeth him by flebile, an unfortunate wretch, that hath the most cause of weeping:
In this respect it is not unfitly taken notice of, how the new-born Babe commeth into the world crying, as if by the language of its present tears, it would foretell the sadnesse of its future sorrowes.
In this respect it is not unfitly taken notice of, how the newborn Babe comes into the world crying, as if by the language of its present tears, it would foretell the sadness of its future sorrows.
Who in this life doth not more or lesse tast of sicknesse? yea from the Cradle to the Crutch, Birth to Death, Wombe to the Tombe, we are continually liable to it.
Who in this life does not more or less taste of sickness? yea from the Cradle to the Crutch, Birth to Death, Womb to the Tomb, we Are continually liable to it.
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One of which we may say, as Leah of Gad, A Troop commeth, and to which that Devils name in the Gospel may fitly be applyed Legion: The Poet instancing in one kind of disease, speaketh of a band of Feavers, Nova sebrium, Terris incubuit cohors:
One of which we may say, as Leah of Gad, A Troop comes, and to which that Devils name in the Gospel may fitly be applied Legion: The Poet instancing in one kind of disease, speaks of a band of Fevers, Nova sebrium, Terris incubuit Cohors:
And Galen reckoning up the diseases to which one part of mans body, the eye is subject, numbreth 112. how great an Army then must this Commander have, who begirteth this Castle of the Body in every part and corner, and that with severall Souldiers !
And Galen reckoning up the diseases to which one part of men body, the eye is Subject, numbereth 112. how great an Army then must this Commander have, who begirteth this Castle of the Body in every part and corner, and that with several Soldiers!
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No wonder if the holy tongue, as it calleth men NONLATINALPHABET which signifieth dying men, because they are continually under the power of death, so it styles them NONLATINALPHABET sickly men, because they are exposed to such variety of sicknesses.
No wonder if the holy tongue, as it calls men which signifies dying men, Because they Are continually under the power of death, so it styles them sickly men, Because they Are exposed to such variety of Sicknesses.
Finally one which exceedeth all those other miseries of this present life, what dissention is in a City, discord in a Family, surfetting to the Stomach, ignorance to the Minde, that is sicknesse to the Body, disturbing and oppressing it;
Finally one which exceeds all those other misery's of this present life, what dissension is in a city, discord in a Family, surfeiting to the Stomach, ignorance to the Mind, that is sickness to the Body, disturbing and oppressing it;
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and singing women? wherefore should thy servant be a burden to my Lord the King? Not much unlike may it be said of the sick man, Can he eat, or can he drinke? Can musick,
and singing women? Wherefore should thy servant be a burden to my Lord the King? Not much unlike may it be said of the sick man, Can he eat, or can he drink? Can music,
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or any other pleasures then delight him, when he is a burthen to himselfe? And as by reason of paine, it renderth life uncomfortable, so by reason of weaknesse, unserviceable, disenabling the body from the performance of any work:
or any other pleasures then delight him, when he is a burden to himself? And as by reason of pain, it renderth life uncomfortable, so by reason of weakness, unserviceable, Disabling the body from the performance of any work:
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The Greek word NONLATINALPHABET implyeth both aegrotari, and imbecillem esse, to be sick, and to be weak, and therefore the Noun of this Verbe is elsewhere rendred infirmity: this inconvenience likewise David found by his disease, when he said, I am feeble, and sore broken;
The Greek word Implies both aegrotari, and imbecillem esse, to be sick, and to be weak, and Therefore the Noun of this Verb is elsewhere rendered infirmity: this inconvenience likewise David found by his disease, when he said, I am feeble, and soar broken;
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Meditations, wch (I would to God) were more deeply imprinted on the mindes of men, those especially, who put off their repentance, and the Working out of their salvation till a sick bed,
Meditations, which (I would to God) were more deeply imprinted on the minds of men, those especially, who put off their Repentance, and the Working out of their salvation till a sick Bed,
as if when they are in pain, they could repent with the more ease, or when they are weakest, they were strong enough for this work: Alas, doe you not know how unfit such a time is for any, but much more a religious employment? This no doubt is one reason why Saint James, who in other afflictions adviseth men to pray for themselves, in sicknesse counselleth them to call for the Elders of the Church to pray over them,
as if when they Are in pain, they could Repent with the more ease, or when they Are Weakest, they were strong enough for this work: Alas, do you not know how unfit such a time is for any, but much more a religious employment? This no doubt is one reason why Saint James, who in other afflictions adviseth men to pray for themselves, in sickness counselleth them to call for the Elders of the Church to pray over them,
in this respect it was (as I have read) the saying of a vertuous Gentlewoman upon her sick bed, Let none defer their preparation nor their prayers unto the bed of their sicknesse, for then the minde is too much troubled with grief of body to be employed,
in this respect it was (as I have read) the saying of a virtuous Gentlewoman upon her sick Bed, Let none defer their preparation nor their Prayers unto the Bed of their sickness, for then the mind is too much troubled with grief of body to be employed,
Tell me, whoever thou art that delayest till this time, how knowest thou, but such a sickness may seize upon thee as in a moment, may take away thy life? or if not, bereave thee of thy senses? or it may be so painfull, that it is all thou canst do to wrestle with the paine ;
Tell me, whoever thou art that delayest till this time, how Knowest thou, but such a sickness may seize upon thee as in a moment, may take away thy life? or if not, bereave thee of thy Senses? or it may be so painful, that it is all thou Canst do to wrestle with the pain;
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nay, let me tell thee, for the most part such procrastinators, when that time commeth ▪ either repent not at all in their sicknesse, or it proveth but a sickly repentance.
nay, let me tell thee, for the most part such procrastinators, when that time comes ▪ either Repent not At all in their sickness, or it Proves but a sickly Repentance.
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Oh then (my Brethren!) be wise in time, doe not lay the greatest load on the feeblest horse, put not the weakest servant to the hardest labour, put not off the maine businesse of thy soules health to the dolefull time of thy bodies sicknesse.
O then (my Brothers!) be wise in time, do not lay the greatest load on the feeblest horse, put not the Weakest servant to the Hardest labour, put not off the main business of thy Souls health to the doleful time of thy bodies sickness.
Man in innocency was created with a body of so equall and lasting a temperature, that (had he not sinned ) it had neither been taken downe by death, nor put out of frame by sicknesse. Sinne it is which is fons Mali, morbi, mortis, hath brought in evill instead of good, death of life, and sicknesse of health. The Physitian being asked the cause of Diseases, answereth,
Man in innocency was created with a body of so equal and lasting a temperature, that (had he not sinned) it had neither been taken down by death, nor put out of frame by sickness. Sin it is which is fons Mali, Morbi, mortis, hath brought in evil instead of good, death of life, and sickness of health. The physician being asked the cause of Diseases, Answers,
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Phylosophy teacheth, and Experience confirmeth it, that passiones animae sequuntur temperamentum corporis, the mindes passions much follow the bodyes temper. Divinity preacheth no lesse truly, that the disorder of the body followeth upon the distemper of the minde ;
Philosophy Teaches, and Experience confirmeth it, that Passions Spirits sequuntur temperamentum corporis, the minds passion much follow the bodies temper. Divinity Preacheth no less truly, that the disorder of the body follows upon the distemper of the mind;
Mans soule was first sick of sinne, and so the body becommeth infected with sicknesse for sinne. It was the first sinne of Adam which brought forth, and it is our owne actuall sinnes that nourish this degenerate Brat, wherewith mankinde is so miserably infested.
men soul was First sick of sin, and so the body becomes infected with sickness for sin. It was the First sin of Adam which brought forth, and it is our own actual Sins that nourish this degenerate Brat, wherewith mankind is so miserably infested.
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he inflicteth, but it is sinne that deserveth; he punisheth, but it is not till thou hast provoked him, blame not his justice, but thank thy owne wickednesse, the Moth that frets the garment is bred of it;
he inflicteth, but it is sin that deserveth; he Punisheth, but it is not till thou hast provoked him, blame not his Justice, but thank thy own wickedness, the Moth that frets the garment is bred of it;
when the disease rageth in thy members, let thy soule be angry at thy sinne, and as thou complainest of the effect, so labor to be sensible of the cause :
when the disease rages in thy members, let thy soul be angry At thy sin, and as thou complainest of the Effect, so labour to be sensible of the cause:
NONLATINALPHABET saith the Divine excellently, sicknes is an wholsome Discipline, it is so when it teacheth us to know our folly. Happy disease which openeth our eyes at once to see, and weep for our sinnes; Oh my soule, it is sinne hath caused thy body to feele sicknesse, let sicknesse cause thee to feele the weight of sinne;
Says the Divine excellently, sickness is an wholesome Discipline, it is so when it Teaches us to know our folly. Happy disease which Openeth our eyes At once to see, and weep for our Sins; O my soul, it is sin hath caused thy body to feel sickness, let sickness cause thee to feel the weight of sin;
why shouldst thou hold that sword in thy hand, which hath so sorely wounded it? or hug that serpent in thy bosome, which hath so painfully stung thee? rather since the fruit is so bitter, pluck up the root,
why Shouldst thou hold that sword in thy hand, which hath so sorely wounded it? or hug that serpent in thy bosom, which hath so painfully stung thee? rather since the fruit is so bitter, pluck up the root,
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and some of them have no lesse truly than aptly represented the distance between life and death by oculus, apertus and clausus, an eye open and shut, which is done in a moment. But though this in some respect be verified of all men,
and Some of them have no less truly than aptly represented the distance between life and death by oculus, apertus and clausus, an eye open and shut, which is done in a moment. But though this in Some respect be verified of all men,
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and sick men, since old age is NONLATINALPHABET a naturall disease, and a disease is NONLATINALPHABET an accidentall old age, both must needs tend and hasten to death.
and sick men, since old age is a natural disease, and a disease is an accidental old age, both must needs tend and hasten to death.
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As for old men, they are so nigh to death, that the Proverbe saith, they have one foot in the grave, young men may dye soon, but they cannot live long ;
As for old men, they Are so High to death, that the Proverb Says, they have one foot in the grave, young men may die soon, but they cannot live long;
the dimnesse of light in their eyes, and vapours that sometimes are drawne up into their braines, argue the Sun of their life to be setting, the hoary frost, or rather white snow upon their heads, proclaimes that the winter of their deaths is approaching.
the dimness of Light in their eyes, and vapours that sometime Are drawn up into their brains, argue the Sun of their life to be setting, the hoary frost, or rather white snow upon their Heads, proclaims that the winter of their death's is approaching.
The more strange it is to see them doting on, who are going out of the world, and as if they could set up under ground, their mindes are most earthly whilest th•ir bodies are ready to drop into the earth: the more sad it is to think how both unwilling and unfit they are to die, who yet are so unlikely to live ;
The more strange it is to see them doting on, who Are going out of the world, and as if they could Set up under ground, their minds Are most earthly whilst th•ir bodies Are ready to drop into the earth: the more sad it is to think how both unwilling and unfit they Are to die, who yet Are so unlikely to live;
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how short are such men of that heathen Seneca, who said of himselfe, ante senectutem curavi bene vivere, in senect ute bene mori, my care in youth was to live, but in old age to die well, then no doubt perceiving his death to be at hand.
how short Are such men of that heathen Senecca, who said of himself, ante senectutem curavi bene vivere, in Senect ute be Mori, my care in youth was to live, but in old age to die well, then no doubt perceiving his death to be At hand.
what Anacharsis said of Seamen, that he knew not whether to reckon them among the living or the dead, is no lesse true of sick men, who indeed are not dead, because they breath, and yet not living because not lusty; every man carrieth death in his bosome, but the sick man at his backe, or rather in his armes before his face.
what Anacharsis said of Seamen, that he knew not whither to reckon them among the living or the dead, is no less true of sick men, who indeed Are not dead, Because they breath, and yet not living Because not lusty; every man Carrieth death in his bosom, but the sick man At his back, or rather in his arms before his face.
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In summe there is a three-fold propinquity of death, possible, probable, certaine ; it is possible the healthiest, strongest, and youngest may dye quickly ;
In sum there is a threefold propinquity of death, possible, probable, certain; it is possible the Healthiest, Strongest, and youngest may die quickly;
But yet this in the proper sense is not true of all sicknesses, that distinction of sinne cannot hold in Divinity, according to the Popish acception, that some are veniall, others mortall, since S. Paul saith indefinitely,
But yet this in the proper sense is not true of all Sicknesses, that distinction of sin cannot hold in Divinity, according to the Popish acception, that Some Are venial, Others Mortal, since S. Paul Says indefinitely,
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thus the Dropsie is a great while in drowning, the Palsie in shaking downe, and the Consumption in drying up the body, whilest the Feaver in a few dayes burneth, and an Apoplexie, or Aposteme in a few houres suffocate it.
thus the Dropsy is a great while in drowning, the Palsy in shaking down, and the Consumption in drying up the body, whilst the Fever in a few days burns, and an Apoplexy, or Aposteme in a few hours suffocated it.
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but those, in whom the virulency of the disease so farre prevaileth, as that both the strength of Nature, & skill of Art seem unable to grapple with it, are only and justly looked upon as nigh to death.
but those, in whom the virulency of the disease so Far prevails, as that both the strength of Nature, & skill of Art seem unable to grapple with it, Are only and justly looked upon as High to death.
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Such, no doubt, was Epaphroditus his case, for though some conceive this danger might arise from stripes and scourges, which Nero should command to be inflicted on him at Rome, yet it is more rationally and generally concluded, that some violent sicknesse, by reason of a long Journy, had seized upon him;
Such, no doubt, was Epaphroditus his case, for though Some conceive this danger might arise from stripes and scourges, which Nero should command to be inflicted on him At Room, yet it is more rationally and generally concluded, that Some violent sickness, by reason of a long Journey, had seized upon him;
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and though it is likely this good man was not negligent (according as ability and opportunity was afforded) to use meanes, yet the disease did so increase, that as to life his condition was desperate, and therefore S. Paul saith of him he was nigh unto death.
and though it is likely this good man was not negligent (according as ability and opportunity was afforded) to use means, yet the disease did so increase, that as to life his condition was desperate, and Therefore S. Paul Says of him he was High unto death.
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To this low and weake estate is God pleased many times to bring men among others, chiefly for a double end, and that he may minde them of their dissolution, and quicken them in their devotion.
To this low and weak estate is God pleased many times to bring men among Others, chiefly for a double end, and that he may mind them of their dissolution, and quicken them in their devotion.
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Of all things we are very prone to forget our latter end, and therefore God by sicknesse puts us in minde of it, we are apt to put death farre from us,
Of all things we Are very prove to forget our latter end, and Therefore God by sickness puts us in mind of it, we Are apt to put death Far from us,
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and therefore by some grievous disease God bringeth us nigh to death; a presumption, we shall not dye yet, maketh us not think of dying at all, and whilest marrow is in our bones, colour in our faces, appetite in our stomachs, strength in our joynts, health in our bodyes, we easily perswade our selves we shall not dye yet ;
and Therefore by Some grievous disease God brings us High to death; a presumption, we shall not die yet, makes us not think of dying At all, and whilst marrow is in our bones, colour in our faces, appetite in our stomachs, strength in our Joints, health in our bodies, we Easily persuade our selves we shall not die yet;
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and yet more divine was that of Antigonus, who acknowledged his disease to be sent as a Monitor, lest otherwise he might have growne insolent through the forgetfulnesse of mortality. Sicknesses especially,
and yet more divine was that of Antigonus, who acknowledged his disease to be sent as a Monitor, lest otherwise he might have grown insolent through the forgetfulness of mortality. Sicknesses especially,
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when desperate, are warning peices to tell us the murdering peice of death is ready to destroy, every ach tolls the Bell, but these, as it were, dig the grave, and cry dust to dust ;
when desperate, Are warning Pieces to tell us the murdering piece of death is ready to destroy, every Ach tolls the Bell, but these, as it were, dig the grave, and cry dust to dust;
and good reason it is, that when we cast the thought of death behinde our backs, death it selfe should by these diseases looke us in the face, and as it were, pluck us by the throat.
and good reason it is, that when we cast the Thought of death behind our backs, death it self should by these diseases look us in the face, and as it were, pluck us by the throat.
2. In health we are no lesse apt to forget God than our selves, but sicknesse mindeth us of him, in prosperity perhaps we mumble over a Pater Noster, but adversity teacheth us to cry Abba Father: Lord, saith the Prophet, in trouble have they visited thee, they who before were strangers, now would bee familiar with God, and give him a visit; they poured out a prayer when thy chastening was upon them, it may be before they did say a prayer, but now they poure out a prayer.
2. In health we Are no less apt to forget God than our selves, but sickness minds us of him, in Prosperity perhaps we mumble over a Pater Noster, but adversity Teaches us to cry Abba Father: Lord, Says the Prophet, in trouble have they visited thee, they who before were Strangers, now would be familiar with God, and give him a visit; they poured out a prayer when thy chastening was upon them, it may be before they did say a prayer, but now they pour out a prayer.
Though man by the formation of his body be made with an erect countenance, yet he seldome looks up to heaven till some disease hath laid him upon his back ;
Though man by the formation of his body be made with an erect countenance, yet he seldom looks up to heaven till Some disease hath laid him upon his back;
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God promiseth himselfe concerning his people, in their affliction they will seeke me early, but for the most part it proveth otherwise; ubi desinit medicus, ibi incipit Theologus, the Divine 's work begins not with many till the Physitian 's is done, it is late enough not to seeke God till affliction comes,
God promises himself Concerning his people, in their affliction they will seek me early, but for the most part it Proves otherwise; ubi desinit medicus, There incipit Theologus, the Divine is work begins not with many till the physician is is done, it is late enough not to seek God till affliction comes,
and yet we seeke God not early, but late in affliction. The Woman in the Gospell sick of a bloudy Issue, goeth not to Christ till she had spent all (and that to no purpose) upon Physitians, the Prodigall thinketh not of going home to his Father, till he is brought so low, that he would faine be fed with husks, but cannot get them:
and yet we seek God not early, but late in affliction. The Woman in the Gospel sick of a bloody Issue, Goes not to christ till she had spent all (and that to no purpose) upon Physicians, the Prodigal Thinketh not of going home to his Father, till he is brought so low, that he would feign be fed with husks, but cannot get them:
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nor doe many lift up their eyes or hands to heaven, till they are scarce able to lift up either. Indeed necessity is an excellent Mistris, especially of Devotion :
nor do many lift up their eyes or hands to heaven, till they Are scarce able to lift up either. Indeed necessity is an excellent Mistress, especially of Devotion:
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Most men will not pray till they must, it is misery, which like Jonahs fish, puts them upon humble supplication, who never thought of God under the gourd of Prosperity. In which respect, that Latine Proverb was not taken up without just cause, Qui nescit orare, discat navigare ;
Most men will not pray till they must, it is misery, which like Jonahs Fish, puts them upon humble supplication, who never Thought of God under the gourd of Prosperity. In which respect, that Latin Proverb was not taken up without just cause, Qui nescit orare, Discat navigare;
he that knoweth not how to pray, let him turne Mariner: and no doubt those violent stormes, which make the Seas to roare, will teach him to pray. When those young Persian gallants being beaten and pursued by their enemies, came to the River Strymon, which was so frozen that their Boats could not launch, and yet it began to thaw, so that they feared the Ice would not beare them,
he that Knoweth not how to pray, let him turn Mariner: and no doubt those violent storms, which make the Seas to roar, will teach him to pray. When those young Persian gallants being beaten and pursued by their enemies, Come to the River Strymon, which was so frozen that their Boats could not launch, and yet it began to thaw, so that they feared the Ice would not bear them,
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then (though the day before they reviled both God and his providence ) most timorously they fall upon their faces, and ardently beg of God that the River might beare them over from their enemyes pursuit.
then (though the day before they reviled both God and his providence) most timorously they fallen upon their faces, and ardently beg of God that the River might bear them over from their enemies pursuit.
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The Greekes aptly expresse the declining estate of a Kingdome by NONLATINALPHABET falling upon the Knee, and its ruined estate by NONLATINALPHABET falling upon the Mouth ;
The Greeks aptly express the declining estate of a Kingdom by falling upon the Knee, and its ruined estate by falling upon the Mouth;
expressions, which though they principally referre to the condition, yet withall intimate the disposition of men in an afflicted condition, they whose knees in health were like Elephants, without joynts, could not,
expressions, which though they principally refer to the condition, yet withal intimate the disposition of men in an afflicted condition, they whose knees in health were like Elephants, without Joints, could not,
or rather would not bend, in sicknesse fall upon their knees, nay, when nigh to death, fall upon their mouthes in humble adoration and earnest invocation upon God. And for these causes, that men may both looke forward to their end, and upward to their God ;
or rather would not bend, in sickness fallen upon their knees, nay, when High to death, fallen upon their mouths in humble adoration and earnest invocation upon God. And for these Causes, that men may both look forward to their end, and upward to their God;
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To end this, let us all make account of, and prepare for straights. In health, expect sicknesse, in sicknesse looke for death, or to be brought nigh to it. Diseases may come unsent for, let them not come unlook'd for;
To end this, let us all make account of, and prepare for straights. In health, expect sickness, in sickness look for death, or to be brought High to it. Diseases may come unsent for, let them not come unlooked for;
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if they doe, thou art the better fitted, and it is time well spent. Doe not flatter thy selfe in health, as if the mountaine of thy body were so strong that it could not be moved :
if they do, thou art the better fitted, and it is time well spent. Do not flatter thy self in health, as if the mountain of thy body were so strong that it could not be moved:
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Alas, one blast from heaven cannot onely move, but remove, shake, but overturne it, rather even then when thou art fed with fat pastures, cleare waters, thy Table spread, thy Cup full, thy Body hayle, often thinke of walking through the valley of the shadow of death: Psal. 23.4. Happy is that man, whom when sicknesse arresteth, and death approacheth to, can say, and say it truly, This is no more then what I have looked and provided for all my dayes.
Alas, one blast from heaven cannot only move, but remove, shake, but overturn it, rather even then when thou art fed with fat pastures, clear waters, thy Table spread, thy Cup full, thy Body hail, often think of walking through the valley of the shadow of death: Psalm 23.4. Happy is that man, whom when sickness arresteth, and death Approaches to, can say, and say it truly, This is no more then what I have looked and provided for all my days.
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3. Eminency of the person, whom this extreame disease befell in the relative He. If you would know who this He was, be pleased to cast your eyes on the 25. verse of the Chapter, where you finde his name to be Epaphroditus, one that was not onely a good Man,
3. Eminency of the person, whom this extreme disease befell in the relative He. If you would know who this He was, be pleased to cast your eyes on the 25. verse of the Chapter, where you find his name to be Epaphroditus, one that was not only a good Man,
but a Man of God, not onely a Servant, but a Minister of Christ, and one so eminent, as that Saint Paul dignifies him with the titles of his Brother, and Companion, and fellow-Souldier ;
but a Man of God, not only a Servant, but a Minister of christ, and one so eminent, as that Saint Paul Dignifies him with the titles of his Brother, and Companion, and fellow-Souldier;
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Saints as well as sinners, Ministers as well as the People, are liable to desperate diseases. In respect of temporall evills they have no more priviledge than others : And no wonder, since
Saints as well as Sinners, Ministers as well as the People, Are liable to desperate diseases. In respect of temporal evils they have no more privilege than Others: And no wonder, since
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Indeed the power of sinne is weakened, therefore they cannot be hurt of the second death, but the being of it remaineth, and that necessitateth the first :
Indeed the power of sin is weakened, Therefore they cannot be hurt of the second death, but the being of it remains, and that necessitateth the First:
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they are so freed from the guilt of it, that they shall not taste the torments of hell, but yet they may drinke deepe of the miseries of this life: sinne will not leave the best man till it hath brought him to his grave, well may it bring him to his sick bed.
they Are so freed from the guilt of it, that they shall not taste the torments of hell, but yet they may drink deep of the misery's of this life: sin will not leave the best man till it hath brought him to his grave, well may it bring him to his sick Bed.
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2. In respect of their bodily constitution, they are earthly houses, that will moulder away, till at last they fall: earthen vessels subject to flawes and cracks, till at length they breake. The Saints are the Sonnes of God by grace, but still the Sonnes of Adam by nature, the Ministers are Angels in respect of their office, but still they are Men in regard of their persons, and being of the same mould, and subject to the same dangers with others.
2. In respect of their bodily constitution, they Are earthly houses, that will moulder away, till At last they fallen: earthen vessels Subject to flaws and cracks, till At length they break. The Saints Are the Sons of God by grace, but still the Sons of Adam by nature, the Ministers Are Angels in respect of their office, but still they Are Men in regard of their Persons, and being of the same mould, and Subject to the same dangers with Others.
3. More specially, the very calling and employment of Ministers is such, as exhausteth their spirits, weakeneth their bodyes, and accelerateth both diseases and death :
3. More specially, the very calling and employment of Ministers is such, as exhausteth their spirits, weakeneth their bodies, and accelerateth both diseases and death:
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v. 30. the worke he there meaneth is most probably conceived to be the travelling of this good man to Rome, with supplyes for his wants, (to relieve a Christian, especially a Messenger of Christ, is the work of Christ ) but it is no lesse true of the worke of Christ, which is p•culiarly the Ministers, since the pains they take in preaching, oft times Christ brings them nigh to death. It was said of Archimedes, studiis quibus obtinuit famam amisit vitam, the studies which got him credit lost his life ;
v. 30. thee work he there means is most probably conceived to be the traveling of this good man to Room, with supplies for his Wants, (to relieve a Christian, especially a Messenger of christ, is the work of christ) but it is no less true of the work of christ, which is p•culiarly the Ministers, since the pains they take in preaching, oft times christ brings them High to death. It was said of Archimedes, studiis quibus obtinuit famam amisit vitam, the studies which god him credit lost his life;
and it may be said of many Ministers, the fastings, watchings, labours preachings, by which they profit the peoples soules, hurt their bodyes. Thus like the candle they waste themselves that they might enlighthen, yea,
and it may be said of many Ministers, the Fastings, watchings, labours preachings, by which they profit the peoples Souls, hurt their bodies. Thus like the candle they waste themselves that they might enlighthen, yea,
4. Finally, God hath choice and singular ends at which he aimeth, when he bringeth his owne Servants or Ministers into such desperate sicknesses, and that both, in regard of sinne and grace.
4. Finally, God hath choice and singular ends At which he aimeth, when he brings his own Servants or Ministers into such desperate Sicknesses, and that both, in regard of sin and grace.
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1. In regard of their sinnes, that they may be either purged or prevented, by which means their sicknesse becomes their Physicke, and the Malady it selfe a spirituall remedy. It may be they have fallen into some grosse sinne, and therefore they fall into some grievous sicknesse: So was it with those unworthy Communicants, concerning whom Saint Paul saith, for which cause many of them were weake, many sick, and some slept.
1. In regard of their Sins, that they may be either purged or prevented, by which means their sickness becomes their Physic, and the Malady it self a spiritual remedy. It may be they have fallen into Some gross sin, and Therefore they fallen into Some grievous sickness: So was it with those unworthy Communicants, Concerning whom Saint Paul Says, for which cause many of them were weak, many sick, and Some slept.
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It may be God seeth them prone to commit some hainous fault which he restraineth them from by some dolorous sicknesse, as S. Paul had a prick in his flesh that he might not be puffed up in his minde :
It may be God sees them prove to commit Some heinous fault which he restraineth them from by Some dolorous sickness, as S. Paul had a prick in his Flesh that he might not be puffed up in his mind:
2. In respect of their graces, that the truth of them may be tried, the acts of them renewed, and the strength of them encreased. God hath many wayes to try men, among which sicknesse, especially if dangerous, is a sor• tryall, and therefore when the Devill, by Gods leave had tryed Job in the losse of his Cattell, Servants, and Children, he obtaineth licence to inflict sores upon his body, making this his last (as accounting it his fiercest ) onset, Indeed then is the triall of a mans faith, when God seemeth as if he would slay him, of his hope when all things are desperate, of his love when God frowneth upon,
2. In respect of their graces, that the truth of them may be tried, the acts of them renewed, and the strength of them increased. God hath many ways to try men, among which sickness, especially if dangerous, is a sor• trial, and Therefore when the devil, by God's leave had tried Job in the loss of his Cattle, Servants, and Children, he obtaineth licence to inflict sores upon his body, making this his last (as accounting it his Fiercest) onset, Indeed then is the trial of a men faith, when God seems as if he would slay him, of his hope when all things Are desperate, of his love when God frowneth upon,
nay beateth him, of his patience when the paine is sharp, of his courage when the sorrowes of death compasse him, of his perseverance, when he holds fast his integrity to the death.
nay beats him, of his patience when the pain is sharp, of his courage when the sorrows of death compass him, of his perseverance, when he holds fast his integrity to the death.
When Christ would encourage his Disciples against sufferings, he useth this argument, for so persecuted they the Prophets which were before you : Mat. 5.11. it is that meditation which may revive us when we are in pain and misery, so it fared with others of Gods faithfull ones before me.
When christ would encourage his Disciples against sufferings, he uses this argument, for so persecuted they the prophets which were before you: Mathew 5.11. it is that meditation which may revive us when we Are in pain and misery, so it fared with Others of God's faithful ones before me.
That argument of Eliah indeed was somewhat passionate, 1 King. •9. 4. It is enough now, O Lord, take away my life, for I am not better than my Fathers ;
That argument of Elijah indeed was somewhat passionate, 1 King. •9. 4. It is enough now, Oh Lord, take away my life, for I am not better than my Father's;
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but it is a pious reasoning for every Christian to say, I am content Lord, if thou take away my health, exercise me with diseases, I am not better than Job, David, Hezekiah, Epaphroditus, and others of thy faithfull Servants and Ministers;
but it is a pious reasoning for every Christian to say, I am content Lord, if thou take away my health, exercise me with diseases, I am not better than Job, David, Hezekiah, Epaphroditus, and Others of thy faithful Servants and Ministers;
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1. Condemne not thy selfe as if God hated thee, because he corrects thee, or as if he were more angry with thee than others, because he chastiseth thee more severely then them. Indeed it is good in a time of sicknesse to reflect upon thy selfe, examine thy wayes,
1. Condemn not thy self as if God hated thee, Because he corrects thee, or as if he were more angry with thee than Others, Because he Chastiseth thee more severely then them. Indeed it is good in a time of sickness to reflect upon thy self, examine thy ways,
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and if conscience accuse of some great misdemeanour, to humble thy selfe, and acknowledge thy disease the just reward of thy offence, but otherwise, do not conclude thy owne guilt or Gods hatred meerely from the premisses of sicknesse, though virulent.
and if conscience accuse of Some great misdemeanour, to humble thy self, and acknowledge thy disease the just reward of thy offence, but otherwise, do not conclude thy own guilt or God's hatred merely from the premises of sickness, though virulent.
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If a zealous Christian, or faithfull Minister be visited with a dolefull sicknesse, his Religion must be no better than Dissimulation, and his Doctrine Heresie :
If a zealous Christian, or faithful Minister be visited with a doleful sickness, his Religion must be no better than Dissimulation, and his Doctrine Heresy:
It is true, there never was sicknesse without sinne, but the sicknesse is not alwayes proportioned to the sinne: these things come alike to all, was the wise mans Observation,
It is true, there never was sickness without sin, but the sickness is not always proportioned to the sin: these things come alike to all, was the wise men Observation,
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if then good men, in pestilentiall times, through a distrustfull feare, make the Creatures their refuge, no mervaile if the plague infect them and their dwellings. The other ex parte rei, in regard of the thing it selfe, which is onely assured so far as it may make for Gods glory and his Peoples benefit. We read in the former part of the tenth verse there shall no evill befall him, whereby is intimated that the plague shall not then come nigh to, when it is evill for a good man,
if then good men, in pestilential times, through a distrustful Fear, make the Creatures their refuge, no marvel if the plague infect them and their dwellings. The other ex parte rei, in regard of the thing it self, which is only assured so Far as it may make for God's glory and his Peoples benefit. We read in the former part of the tenth verse there shall no evil befall him, whereby is intimated that the plague shall not then come High to, when it is evil for a good man,
but if at any time God see it good, either for the manifestation of his owne glory (to wit, of his justice in so severely punishing his owne, of his power and mercy in delivering from so deadly a disease ) or for the spirituall advantage of his people (in humbling them for some scandalous sinne by so smart a chastisement, in exercising the strength of their patience by so sore a tryall) not the holiest person is in such cases exempted from the plague, nor is it improbably conceived that Job 's botches, Hezekiah 's boyles, Davids sores were not much different from,
but if At any time God see it good, either for the manifestation of his own glory (to wit, of his Justice in so severely punishing his own, of his power and mercy in delivering from so deadly a disease) or for the spiritual advantage of his people (in humbling them for Some scandalous sin by so smart a chastisement, in exercising the strength of their patience by so soar a trial) not the Holiest person is in such cases exempted from the plague, nor is it improbably conceived that Job is botches, Hezekiah is boils, Davids sores were not much different from,
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1. We who are Ministers, improve the time of our health in feeding the flocks of Christ, since when sicknesse cometh, we shall be disenabled from our employments:
1. We who Are Ministers, improve the time of our health in feeding the flocks of christ, since when sickness comes, we shall be disenabled from our employments:
You who are the People, get all the good you can from us, whilest we are in a capacity of doing good to you, ere long the Candle of our lives may burne dimme by reason of some sicknesse, yea, be blowne out by death, and then we can no longer give light unto you.
You who Are the People, get all the good you can from us, whilst we Are in a capacity of doing good to you, ere long the Candle of our lives may burn dim by reason of Some sickness, yea, be blown out by death, and then we can no longer give Light unto you.
Oh therefore walke in the light while you have it, be willing to learne while we are able to teach, account our labours precious, and let them be profitable to you,
O Therefore walk in the Light while you have it, be willing to Learn while we Are able to teach, account our labours precious, and let them be profitable to you,
when that befalls us which did Epaphroditus in the Text, to be sick nigh unto death: And so I have given a dispatch to the first generall, namely the distresse: I now proceed to
when that befalls us which did Epaphroditus in the Text, to be sick High unto death: And so I have given a dispatch to the First general, namely the distress: I now proceed to
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and create evil, I the Lord doe all these things, is Gods owne saying by the Prophet. Thy head cannot ake without his leave, nor leave aking without his help ;
and create evil, I the Lord do all these things, is God's own saying by the Prophet. Thy head cannot ache without his leave, nor leave aching without his help;
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True it is, God is for the most part pleased to make use of meanes in effecting health, but this ariseth from the greatnesse of his goodnesse, not any defect in his Almightinesse, as Aquinas pithily.
True it is, God is for the most part pleased to make use of means in effecting health, but this arises from the greatness of his Goodness, not any defect in his Almightiness, as Aquinas pithily.
What vertue could there be in the waters of Jordan to cleanse Naamans leprosie? or in the lump of figgs to heale Hezekiah 's sores? yea, the Spittle and Clay which Christ made use of, were more likely to put out a seeing, than recover a blinde mans eyes.
What virtue could there be in the waters of Jordan to cleanse Naamans leprosy? or in the lump of Figgs to heal Hezekiah is sores? yea, the Spittle and Clay which christ made use of, were more likely to put out a seeing, than recover a blind men eyes.
but the most probable meanes stand in need of him. It is to put honour on the creature that God vouchsafeth to use it as an instrument ▪ and when the creature becometh an instrument of any good, it is onely as in the hand of God, working with, and by it.
but the most probable means stand in need of him. It is to put honour on the creature that God vouchsafeth to use it as an Instrument ▪ and when the creature Becometh an Instrument of any good, it is only as in the hand of God, working with, and by it.
and giveth successe to the meanes, but the God of Power? Man liveth not by bread onely, nor is the Patient cured by Physick onely, or chiefly, it is a word proceeding from the mouth of God that maketh the one effectuall for continuation, and the other for restauration of health.
and gives success to the means, but the God of Power? Man lives not by bred only, nor is the Patient cured by Physic only, or chiefly, it is a word proceeding from the Mouth of God that makes the one effectual for continuation, and the other for restauration of health.
for he hath torne, and he will heale us, he hath smitten, and he will binde us up, though it be that indeed, which God out of his Philanthropie sometimes vouchsafeth, yet it is a fond presumption for any to expect that he should be a Physitian to them who are enemies to him. Me thinks an ungodly wretch should imagine that God speaketh to him in the words of the Prophet, when thou cryest let thy companions deliver thee ;
for he hath torn, and he will heal us, he hath smitten, and he will bind us up, though it be that indeed, which God out of his Philanthropy sometime vouchsafeth, yet it is a found presumption for any to expect that he should be a physician to them who Are enemies to him. Me thinks an ungodly wretch should imagine that God speaks to him in the words of the Prophet, when thou Christ let thy Sodales deliver thee;
or, as he saith to the children of Israel, when they committed Idolatry, Goe and cry unto the Gods which you have chosen, the lusts which you have served, let them deliver you in the time of your tribulation.
or, as he Says to the children of Israel, when they committed Idolatry, Go and cry unto the God's which you have chosen, the Lustiest which you have served, let them deliver you in the time of your tribulation.
Had that accusation of Rabshakeh been true, his argumentation was solid, when he sent that message to Hezekiah, But if thou say to me, we trust in the Lord our God, is it not hee, whose high Places, and whose Altars Hezekiah hath taken away? And surely the conscience of a wicked man (if not seared ) cannot but check him in the like expressions, Wilt thou say I trust in God for health,
Had that accusation of Rabshakeh been true, his argumentation was solid, when he sent that message to Hezekiah, But if thou say to me, we trust in the Lord our God, is it not he, whose high Places, and whose Altars Hezekiah hath taken away? And surely the conscience of a wicked man (if not seared) cannot but check him in the like expressions, Wilt thou say I trust in God for health,
and Worship thou hast neglected? Be wise therefore, oh ye sinners, and instructed ye wicked of the earth! make him your friend who must be your refuge, offer the sacrifice of righteousnesse, and then, not till then, put your trust in the Lord.
and Worship thou hast neglected? Be wise Therefore, o you Sinners, and instructed you wicked of the earth! make him your friend who must be your refuge, offer the sacrifice of righteousness, and then, not till then, put your trust in the Lord.
Far be it from any of us in sicknesse (with Saul in danger ) to run to the Pythomise, and seek help of the Devill. Satans best cures are deadly wounds ;
far be it from any of us in sickness (with Saul in danger) to run to the Pythomise, and seek help of the devil. Satan best cures Are deadly wounds;
it is far better to continue sick, then by such meanes to get health. Since whilst thy mortall body is for a time restored, thy immortall soule is desperately endangered.
it is Far better to continue sick, then by such means to get health. Since while thy Mortal body is for a time restored, thy immortal soul is desperately endangered.
Nor yet let us with the Papists seeke to any Saints as Mediatours with God for our recovery. Whilest They have their severall Saints for severall Diseases; Sebastian for the Plague, Anthony for the Gangreen, Patronilla for Agues, and Benedict for the Stone: Let us have recourse to the one God in all Diseases. Whilst they thinke it too great saucinesse to be their owne spokes-men to God ;
Nor yet let us with the Papists seek to any Saints as Mediators with God for our recovery. Whilst They have their several Saints for several Diseases; Sebastian for the Plague, Anthony for the Gangrene, Patronilla for Fevers, and Benedict for the Stone: Let us have recourse to the one God in all Diseases. While they think it too great sauciness to be their own spokesmen to God;
and therefore in the use of them his blessing must be implored. They are equally bad to neglect and to rest on second causes, to expect succour either from them originally, or without them instrumentally, to rely on God without meanes, or trust to meanes without God. Surely, what the King said to the woman, If the Lord doe not help thee, whence shall I help thee? that all creatures say to us in any distresse, If the Lord help not, whenc shall we? except the Lord build the house, they labour in vaine that build it,
and Therefore in the use of them his blessing must be implored. They Are equally bad to neglect and to rest on second Causes, to expect succour either from them originally, or without them instrumentally, to rely on God without means, or trust to means without God. Surely, what the King said to the woman, If the Lord do not help thee, whence shall I help thee? that all creatures say to us in any distress, If the Lord help not, whenc shall we? except the Lord built the house, they labour in vain that built it,
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except the Lord keep the City, the watchman watcheth but in vain, saith the Psalmist. Indeed he doth not say quia, because the Lord buildes the house, but uisi, as excluding •umane diligence:
except the Lord keep the city, the watchman watches but in vain, Says the Psalmist. Indeed he does not say quia, Because the Lord builds the house, but uisi, as excluding •umane diligence:
nor doth he onely say, nisi d•minus consenserit, adjuverit, but nisi aedificaverit, custodicrit, unlesse the Lord consent, (a word which onely implyeth his will) or unlesse the Lord help, which extendeth to any kinde of assistance (the meanest thing that concurreth to any work, being causa adjuvans, an auxiliary cause) but unlesse the Lord build and keep, which imply the concurrence of his power, as well as will, and that as the principall agent in the building and keeping :
nor does he only say, nisi d•minus consenserit, adjuverit, but nisi aedificaverit, custodicrit, unless the Lord consent, (a word which only Implies his will) or unless the Lord help, which extendeth to any kind of assistance (the Meanest thing that concurreth to any work, being causa adjuvans, an auxiliary cause) but unless the Lord built and keep, which imply the concurrence of his power, as well as will, and that as the principal agent in the building and keeping:
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no other Physitian can of himself either heale himselfe or others. Tangit te Rex, Sanat te Deus, was no lesse truly than humbly spoken when the Royall touch was given, The King toucheth thee, God cureth thee.
no other physician can of himself either heal himself or Others. Tangit te Rex, Sanat te Deus, was no less truly than humbly spoken when the Royal touch was given, The King touches thee, God cureth thee.
It is so here, the Physitian prescribes the medicine, but God by that commands health. Oh therefore that Physitians in administring, patients in receiving, would onely depend upon,
It is so Here, the physician prescribes the medicine, but God by that commands health. O Therefore that Physicians in administering, patients in receiving, would only depend upon,
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3. Art thou recovered? know whom to praise, and to whom to ascribe the cure: could the ingredients of thy medicine speak, each would say of health, as the depths and the Seas, of wisdome, It is not in me:
3. Art thou recovered? know whom to praise, and to whom to ascribe the cure: could the ingredients of thy medicine speak, each would say of health, as the depths and the Seas, of Wisdom, It is not in me:
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And therefore whilst the Atheist looketh no further than nature and art, let the Christian look higher at God and his blessing: and as he must not forget that respect which is due to the Physitian, as the Instrument, so let the chiefest honour be given to God as being the principall efficient.
And Therefore while the Atheist looks no further than nature and art, let the Christian look higher At God and his blessing: and as he must not forget that respect which is due to the physician, as the Instrument, so let the chiefest honour be given to God as being the principal efficient.
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The truth is, for the most part, such is our foolishnesse, that whilest we fix our eyes upon the blessings we receive, we turne our backs upon the God that bestoweth them,
The truth is, for the most part, such is our foolishness, that whilst we fix our eyes upon the blessings we receive, we turn our backs upon the God that bestoweth them,
Oh let not onely gratitude but justice, teach us to give God his due, when we gather the fruit let us cast downe our eyes on the root from which they sprout,
O let not only gratitude but Justice, teach us to give God his due, when we gather the fruit let us cast down our eyes on the root from which they sprout,
In mercy there are two things considerable, affectus, and effectus, the passion, and the action, the inward pitty, and the owtward bounty, that is in the heart, this in the hand ;
In mercy there Are two things considerable, affectus, and effectus, the passion, and the actium, the inward pity, and the outward bounty, that is in the heart, this in the hand;
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that called by the Greekes NONLATINALPHABET, and this NONLATINALPHABET, and both these, though not in the same sense, are attributed to God, and here to be understood.
that called by the Greeks, and this, and both these, though not in the same sense, Are attributed to God, and Here to be understood.
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1. In mercy there is a laying of anothers misery to heart, The Gre•ke word NONLATINALPHABET is derived from the Hebrew NONLATINALPHABET which signifieth Ejulare, plangere, to bewaile and lament :
1. In mercy there is a laying of another's misery to heart, The Gre•ke word is derived from the Hebrew which signifies Ejulare, plangere, to bewail and lament:
a condolency with our Brothers calamity, being a choice ingredient of mercy. This is that which the Holy Ghost asserteth of God in Scripture, where it is said, in all their afflictions he was afflicted:
a condolency with our Brother's calamity, being a choice ingredient of mercy. This is that which the Holy Ghost Asserteth of God in Scripture, where it is said, in all their afflictions he was afflicted:
But withall, we must know, that in these Phrases the most high is pleased to condescend, and speaking to men, to speak of himselfe, as if he were a man. There is not then any sorrow or compassion in him who is impassible, but by this is represented his good will towards his people, whereby he is propense to succour them.
But withal, we must know, that in these Phrases the most high is pleased to condescend, and speaking to men, to speak of himself, as if he were a man. There is not then any sorrow or compassion in him who is impassable, but by this is represented his good will towards his people, whereby he is propense to succour them.
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And because the afflicted person findes oft times much ease and solace in that sympathie, which another expresseth towards him, that we may know the like solace is to be found in God, this compassion is attributed to God ;
And Because the afflicted person finds oft times much ease and solace in that Sympathy, which Another Expresses towards him, that we may know the like solace is to be found in God, this compassion is attributed to God;
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To bring this home, in that God is said to have mercy on dying Epaphroditus, it implyeth thus much, that God beholding and taking notice of, was as it were affected with his imminent danger, having after a sort a friendly pitty,
To bring this home, in that God is said to have mercy on dying Epaphroditus, it Implies thus much, that God beholding and taking notice of, was as it were affected with his imminent danger, having After a sort a friendly pity,
2. In mercy there is an indeavour to relieve him whose misery it condoleth, as she suffereth with, so she doth for, and (according to her ability ) either helpeth him to beare the burden by putting under her shoulder, or wholly •aseth him of it by removing it from his shoulder. Hence the definition of mercy is well given to be such a compassion of anothers misery,
2. In mercy there is an endeavour to relieve him whose misery it condoleth, as she suffers with, so she does for, and (according to her ability) either Helpeth him to bear the burden by putting under her shoulder, or wholly •aseth him of it by removing it from his shoulder. Hence the definition of mercy is well given to be such a compassion of another's misery,
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This is that which in a proper and genuine sense agreeth to God, whose property is to deliver his out of their afflictions, and preserve them from destruction :
This is that which in a proper and genuine sense agreeth to God, whose property is to deliver his out of their afflictions, and preserve them from destruction:
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and this no doubt, is that which our Apostle here especially intends in this expression, God had mercy on him, that is, he did remove his misery, and prevent his death by curing him of that sicknesse which had brought him nigh to it.
and this no doubt, is that which our Apostle Here especially intends in this expression, God had mercy on him, that is, he did remove his misery, and prevent his death by curing him of that sickness which had brought him High to it.
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when our brethren are under sicknesse, or any other distresse, to have mercy on them. It was our blessed Saviours reasoning with the Ph•risees, though not altogether to the same purpose, Which of you shall have an Asse or an Ox fall into the pit,
when our brothers Are under sickness, or any other distress, to have mercy on them. It was our blessed Saviors reasoning with the Ph•risees, though not altogether to the same purpose, Which of you shall have an Ass or an Ox fallen into the pit,
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That good Samaritan in the Type is no other than Christ in the Truth, who pityed and healed man when dangerously wounded by sinne, and as it was the designe of his death to cure mankinde of his spirituall sicknesse,
That good Samaritan in the Type is no other than christ in the Truth, who pitied and healed man when dangerously wounded by sin, and as it was the Design of his death to cure mankind of his spiritual sickness,
If we call our selves Christians, whom should we imitate but Christ, by performing all offices of love to the sick ▪ which lye within our Spheare? and if we have no o•le but that of compassion, no wine but teares and prayers, let them be poured into the wounds and diseases of thy neighbour ;
If we call our selves Christians, whom should we imitate but christ, by performing all Offices of love to the sick ▪ which lie within our Sphere? and if we have no o•le but that of compassion, no wine but tears and Prayers, let them be poured into the wounds and diseases of thy neighbour;
so shall we bee Disciples of Christ. But the Text leads us yet one step higher from Christ, as man, and as God-man, to Christ as God, acquainting us with Gods mercy to a sick man:
so shall we be Disciples of christ. But the Text leads us yet one step higher from christ, as man, and as God-man, to christ as God, acquainting us with God's mercy to a sick man:
NONLATINALPHABET, a mercyfull man is great and honourable, and that for this reason chiefly, because he is like to God, in which respect Gregory Nyssen, and Nazianzen call such a man a God, as having stampt upon him the Character of a Deity. Bee yee therefore followers of God as deare Children, is Saint Paul 's counsell in generall, Be you mercifull,
, a merciful man is great and honourable, and that for this reason chiefly, Because he is like to God, in which respect Gregory Nyssen, and Nazianzen call such a man a God, as having stamped upon him the Character of a Deity. Bee ye Therefore followers of God as deer Children, is Saint Paul is counsel in general, Be you merciful,
and yet more particularly, as God had mercy on sick Epaphroditus, so let us on our sick neighbour, by visiting him, (if we can by our skill or counsell doe him good) however by compassionating him,
and yet more particularly, as God had mercy on sick Epaphroditus, so let us on our sick neighbour, by visiting him, (if we can by our skill or counsel do him good) however by compassionating him,
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That bed must needs be easie which God maketh, nor can he faint, whom God strengtheneth, but to whom is it made? him and none but him who considereth the poore, so our Translation, b•t the Hebrew word NONLATINALPHABET may as well be rendered sick, one that is weakned by a disease :
That Bed must needs be easy which God makes, nor can he faint, whom God strengtheneth, but to whom is it made? him and none but him who Considereth the poor, so our translation, b•t the Hebrew word may as well be rendered sick, one that is weakened by a disease:
he who considereth others in their sicknesse, shall be supported by God in his. Which of us, beloved, doth not desire that God may shew that mercy to us in our distresse, which he did here to Epaphroditus? But how can we except God should grant that to us, which we deny to others? Blessed are the mercifull, saith Christ, for they shall obtaine mercy:
he who Considereth Others in their sickness, shall be supported by God in his. Which of us, Beloved, does not desire that God may show that mercy to us in our distress, which he did Here to Epaphroditus? But how can we except God should grant that to us, which we deny to Others? Blessed Are the merciful, Says christ, for they shall obtain mercy:
Be then oh man to thy selfe, a patterne of mercy, and shew with that speed, and in that degree, mercy to thy sick, weak, languishing neighbour, which thou wouldst have God vouchsafe to thee in the like condition.
Be then o man to thy self, a pattern of mercy, and show with that speed, and in that degree, mercy to thy sick, weak, languishing neighbour, which thou Wouldst have God vouchsafe to thee in the like condition.
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The mercy here intended (as you have already heard) was the prolongation of life, and restauration of health to Epaphroditus: and here a double question falls in to be resolved,
The mercy Here intended (as you have already herd) was the prolongation of life, and restauration of health to Epaphroditus: and Here a double question falls in to be resolved,
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what is this world but a Coffer of Sorrows, Labyrinth of Troubles, Schoole of Vanity, Market of Fraud, Theater of Tragedyes, Floud of Teares, and Map of Ruines? And can it be a favour for a man to continue long in a place of miseries? The earth we tread on, the aire we breath in, are as a Sea, wherein windes and stormes are ever blowing;
what is this world but a Coffer of Sorrows, Labyrinth of Troubles, School of Vanity, Market of Fraud, Theater of Tragedies, Flood of Tears, and Map of Ruins? And can it be a favour for a man to continue long in a place of misery's? The earth we tread on, the air we breath in, Are as a Sea, wherein winds and storms Are ever blowing;
and can it be a favour to be still tossed up and downe upon a blustering tempestuous Sea? Finally, this life is not a life but a calamity, yea, rather a death then a life, because so miserable: to live long is to be long tormented, and can this be a mercy?
and can it be a favour to be still tossed up and down upon a blustering tempestuous Sea? Finally, this life is not a life but a calamity, yea, rather a death then a life, Because so miserable: to live long is to be long tormented, and can this be a mercy?
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That though there be many evils in the world, yet the world is not evil, nor is it evil to abide in the world. These miseries are only accidental to life, and so hinder not,
That though there be many evils in the world, yet the world is not evil, nor is it evil to abide in the world. These misery's Are only accidental to life, and so hinder not,
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but that preservation from death is a mercy. And therefore the Greek Fathers upon this Scripture do hence most rationally confute the Manichees, who affirme the world in its owne nature to be bad, NONLATINALPHABET so St. Chrysostome, NONLATINALPHABET.
but that preservation from death is a mercy. And Therefore the Greek Father's upon this Scripture do hence most rationally confute the manichees, who affirm the world in its own nature to be bad, so Saint Chrysostom,.
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how doth the Apostle call this a mercy of God, that he lengthened Epaphroditus his dayes? The other life is better than this, surely then this must be good, an immature death is threatned,
how does the Apostle call this a mercy of God, that he lengthened Epaphroditus his days? The other life is better than this, surely then this must be good, an immature death is threatened,
NONLATINALPHABET was written upon the porch of Apollo 's Temple, health is the Princesse of earthly blessings: and Plato tells us that NONLATINALPHABET was sung by every one to his Harpe at the Schooles, and at Festivals. Beauty, riches, health, were the three things Pythagoras said should chiefly be implored of the Gods ;
was written upon the porch of Apollo is Temple, health is the Princess of earthly blessings: and Plato tells us that was sung by every one to his Harp At the Schools, and At Festivals. Beauty, riches, health, were the three things Pythagoras said should chiefly be implored of the God's;
in which respect we ought to pray and give thanks for them as blessings. It is no lesse a fault to undervalue, then to over-prize our lives and health:
in which respect we ought to pray and give thanks for them as blessings. It is no less a fault to undervalue, then to overprize our lives and health:
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because it is short, yet we may so farre love, as to desire, and endeavour that it may, yea, with the Apostle here, account it a mercy, when it is prolonged.
Because it is short, yet we may so Far love, as to desire, and endeavour that it may, yea, with the Apostle Here, account it a mercy, when it is prolonged.
I end this, If deliverance from death be a mercy, how great a mercy is deliverance from hell? If it be a blessing to have the danger of a mortall disease prevented, Oh what is it to have the guilt of our deadly sinnes pardoned? Finally,
I end this, If deliverance from death be a mercy, how great a mercy is deliverance from hell? If it be a blessing to have the danger of a Mortal disease prevented, O what is it to have the guilt of our deadly Sins pardoned? Finally,
if the health of the body be a favour, how choice a benefit is the soules health? Surely by how much hell is worse then death, sin then sicknesse, yea, by how much the soule is better than the body, by so much is the one to be preferred before the other. Oh my soule, thou wast sick, desperately sick of sinne,
if the health of the body be a favour, how choice a benefit is the Souls health? Surely by how much hell is Worse then death, since then sickness, yea, by how much the soul is better than the body, by so much is the one to be preferred before the other. O my soul, thou wast sick, desperately sick of sin,
Qu. 2. But it is further inquired, though this recoverie were a mercy in it selfe, yet how could it be so to Epaphroditus a godly man? Had it been deliverance by death, this were a mercy indeed ;
Qu. 2. But it is further inquired, though this recovery were a mercy in it self, yet how could it be so to Epaphroditus a godly man? Had it been deliverance by death, this were a mercy indeed;
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but deliverance from death seemeth rather an injury than a courtesie, NONLATINALPHABET, we may easily refell the Heretick, but how shall we answer the Christians who desiring to be dissolved knoweth not how to esteeme the deferring his dissoluttion a mercy? Had Epaphroditus been a wicked man, it had been a great mercy to spare him, that he might make his peace with God by the practice of faith and repentance ;
but deliverance from death seems rather an injury than a courtesy,, we may Easily refel the Heretic, but how shall we answer the Christians who desiring to be dissolved Knoweth not how to esteem the deferring his dissoluttion a mercy? Had Epaphroditus been a wicked man, it had been a great mercy to spare him, that he might make his peace with God by the practice of faith and Repentance;
but to him, whose peace was alreadie made, what advantage could the prolonging of his life afford? Death it selfe to a good man is a deliverance, a totall, finall deliverance from all sorrow and misery for ever:
but to him, whose peace was already made, what advantage could the prolonging of his life afford? Death it self to a good man is a deliverance, a total, final deliverance from all sorrow and misery for ever:
And can that be a mercy which retardeth our felicity? Is it a courtesie for a man to be detained from his wages, and held to labour? to be hindred from rest, and called to worke? to be withheld from his country, and wander in a wildernesse? Finally, to be kept out of a Palace, and confined to a Prison? And yet, all this is true of a godly man, who when nigh to death, is called back againe to live longer in this world.
And can that be a mercy which retardeth our felicity? Is it a courtesy for a man to be detained from his wages, and held to labour? to be hindered from rest, and called to work? to be withheld from his country, and wander in a Wilderness? Finally, to be kept out of a Palace, and confined to a Prison? And yet, all this is true of a godly man, who when High to death, is called back again to live longer in this world.
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As for that NONLATINALPHABET, which the Greek Fathers speak of, as if Saint Pauls language were more according to custome than truth, and that when he calls recovery a mercy, he rather speaketh as men doe account, than as it is indeed, it seemes to me somewhat harsh, that to NONLATINALPHABET, the opportunity of gaining more souls to God, which this preservation afforded him, is a farre more rationall solution. Upon this account it was Saint Paul looked upon the prolongation of his owne life as needfull: So he expresseth it in the former Chapter.
As for that, which the Greek Father's speak of, as if Saint Paul's language were more according to custom than truth, and that when he calls recovery a mercy, he rather speaks as men do account, than as it is indeed, it seems to me somewhat harsh, that to, the opportunity of gaining more Souls to God, which this preservation afforded him, is a Far more rational solution. Upon this account it was Saint Paul looked upon the prolongation of his own life as needful: So he Expresses it in the former Chapter.
And here, for the same reason, he calleth the restauration of Epaphroditus to health a mercy. To this purpose Saint Hieromes note upon the Text is very apposite, Misertus est ejus ut majorem docendo colligat fructum, God had mercy on him, that he, being a Minister, might by the preaching of the Gospel, gather in more soules, and doe more good.
And Here, for the same reason, he calls the restauration of Epaphroditus to health a mercy. To this purpose Saint Jerome's note upon the Text is very apposite, Misertus est His ut majorem docendo colligat Fruit, God had mercy on him, that he, being a Minister, might by the preaching of the Gospel, gather in more Souls, and do more good.
and to a pious soule nothing is dearer than Gods glory, desiring rather to glorify God than to be glorifyed with him: this Saint Paul declares to his hope, yea, his earnest expectation, that Christ might be magnifyed in his body whether by life or death.
and to a pious soul nothing is Dearer than God's glory, desiring rather to Glorify God than to be glorified with him: this Saint Paul declares to his hope, yea, his earnest expectation, that christ might be magnified in his body whither by life or death.
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the longer a good man, especially a goood Minister liveth, the more sinners he converteth, and they that turne many to righteousnesse, saith Daniel, shall shine as the starres for ever and ever, nay, every soule that a faithfull Minister winnes to God, is as a new gemme added to that Crown, which shall one day be put upon his head. Thus then the case stands;
the longer a good man, especially a good Minister lives, the more Sinners he Converts, and they that turn many to righteousness, Says daniel, shall shine as the Stars for ever and ever, nay, every soul that a faithful Minister wins to God, is as a new gem added to that Crown, which shall one day be put upon his head. Thus then the case Stands;
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so that even in respect of his owne future happinesse he was no loser but a gainer by the prolonging of his life, and therefore most justly doth Saint Paul say, God had mercy on him.
so that even in respect of his own future happiness he was no loser but a gainer by the prolonging of his life, and Therefore most justly does Saint Paul say, God had mercy on him.
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our wickednesse deserved the one, Gods goodnesse conferreth the other; in which respect, death is threatned as a punishment, life promised as a reward.
our wickedness deserved the one, God's Goodness conferreth the other; in which respect, death is threatened as a punishment, life promised as a reward.
3. In their naturall and proper effects, death bereaveth as well godly, as wicked men of the society of friends, possession of their estates, yea, all the comforts which this world affords,
3. In their natural and proper effects, death bereaveth as well godly, as wicked men of the society of Friends, possession of their estates, yea, all the comforts which this world affords,
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4. Lastly, in their accidentall consequents, when a wicked man dyeth there followeth torment, but whilest he liveth there is hope of his repentance, yea, many times it so falls out, some come into the Vineyard at the eleaventh houre, and to such life is a choice mercy indeed:
4. Lastly, in their accidental consequents, when a wicked man Dies there follows torment, but whilst he lives there is hope of his Repentance, yea, many times it so falls out, Some come into the Vineyard At the eleaventh hour, and to such life is a choice mercy indeed:
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and therefore in this likewise, and so in all comparisons life hath the preheminence, and the continuance of it is justly called by the Apostle a mercy.
and Therefore in this likewise, and so in all comparisons life hath the pre-eminence, and the Continuance of it is justly called by the Apostle a mercy.
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oh let not us by abusing them to sinne turne them into judgement, who can believe it? and yet we may often see it, men change blessings into curses by their iniquities,
o let not us by abusing them to sin turn them into judgement, who can believe it? and yet we may often see it, men change blessings into curses by their iniquities,
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and as Parisiensis excellently expresseth it, Ipsa beneficia sibi faciunt poenalia & instrumenta contra seipsos divinae justitiae, They make benefits to become punishments,
and as Parisiensis excellently Expresses it, Ipsa Benefices sibi faciunt poenalia & Instrumenta contra seipsos Divinae justitiae, They make benefits to become punishments,
The truth is, it was not so much life as the right use, Saint Paul conceived Epaphroditus would make of his life, which moved him to call it a mercy, Multis periculo & pestilens sanitas fuit qui tutius aegrotassent:
The truth is, it was not so much life as the right use, Saint Paul conceived Epaphroditus would make of his life, which moved him to call it a mercy, Multis periculo & pestilens sanitas fuit qui Tutius aegrotassent:
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It had been a greater mercy to many impenitent sinners that they had continued sick, or dyed, then that they were recovered. Let us therefore lay out our life, our health, according to our severall places, in Gods service,
It had been a greater mercy to many impenitent Sinners that they had continued sick, or died, then that they were recovered. Let us Therefore lay out our life, our health, according to our several places, in God's service,
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God doth not so preserve him that the sicknesse should not come, nay, when it is come he doth not hinder it from increasing, but when it is come to the height, then he rebuketh the disease, and saith, hitherto th•u shalt come and no further.
God does not so preserve him that the sickness should not come, nay, when it is come he does not hinder it from increasing, but when it is come to the height, then he Rebuketh the disease, and Says, hitherto th•u shalt come and no further.
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All hopes of his recovery in mans eyes are perished, and lo, he is raised by the hand of God. Means either are not afforded, or however unable to help. God becommeth his Physitian, and commandeth the cure. It lets us see thus much, that
All hope's of his recovery in men eyes Are perished, and lo, he is raised by the hand of God. Means either Are not afforded, or however unable to help. God becomes his physician, and commands the cure. It lets us see thus much, that
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but then the Psalmist finds God ready to take him up: And the causall particle in the Originall is very considerable, not onely when, but because he was as a forsaken babe, God vouchsafeth to protect and provide for him;
but then the Psalmist finds God ready to take him up: And the causal particle in the Original is very considerable, not only when, but Because he was as a forsaken babe, God vouchsafeth to Pact and provide for him;
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It was a dolefull complaint which the poore Creeple made to Christ, NONLATINALPHABET, I have not a man to put me into the poole, but even that narration is an efficacious prayer; The absence of mans help, being the season of Christs presence and succour.
It was a doleful complaint which the poor Creeple made to christ,, I have not a man to put me into the pool, but even that narration is an efficacious prayer; The absence of men help, being the season of Christ presence and succour.
and if with Chrysologus you looke into those dayes, you shall find them dayes of extreame misery to the Jewis• Nation, their Temple profaned, Liberty suppressed, Worship abolished, and the whole State full of confusion.
and if with Chrysologus you look into those days, you shall find them days of extreme misery to the Jewis• nation, their Temple profaned, Liberty suppressed, Worship abolished, and the Whole State full of confusion.
In those dayes was the fulnesse, because indeed the fitnesse of time come for him, who was the Redeemer, to appeare ▪ and the horne of salvation to be raised up.
In those days was the fullness, Because indeed the fitness of time come for him, who was the Redeemer, to appear ▪ and the horn of salvation to be raised up.
Thy way oh God is in the sea, and thy paths in the great waters, saith the Psalmist. By which expressions no doubt he chiefly intends (as appeares by what followeth) to note the imperceptible secrecie attending upon many of Gods dispensations,
Thy Way o God is in the sea, and thy paths in the great waters, Says the Psalmist. By which expressions no doubt he chiefly intends (as appears by what follows) to note the imperceptible secrecy attending upon many of God's dispensations,
so that we can no more discerne the reason of them, than we can any impression of a ships passage in the Sea, but yet withall it is not an improbable allusion to understand Sea and great waters representing doleful and perillous distresses:
so that we can no more discern the reason of them, than we can any impression of a ships passage in the Sea, but yet withal it is not an improbable allusion to understand Sea and great waters representing doleful and perilous Distresses:
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and Christ cometh not, the winde bloweth, the storme rageth, the waves arise, and yet Christ appeareth not, but when they have rowed 25. or 30. furlongs, being farre from land, and in the depth of danger, then they see Jesus walking on the Sea, and drawing nigh to the ship to succour them.
and christ comes not, the wind blows, the storm rages, the waves arise, and yet christ appears not, but when they have rowed 25. or 30. furlongs, being Far from land, and in the depth of danger, then they see jesus walking on the Sea, and drawing High to the ship to succour them.
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To this purpose is S. Cyrills observation upon this storie, Christ doth not presently at the beginning of the storme appeare to his Disciples, but when they had rowed far from land. Christ is not alwayes at hand upon the first onset, but when through prevailing fear, & almost over-whelming danger, our spirits begin to fail, then he breaks forth as it were in the midst of the waves, calming the storm, expelling our feare, and preventing our ruine.
To this purpose is S. Cyrills observation upon this story, christ does not presently At the beginning of the storm appear to his Disciples, but when they had rowed Far from land. christ is not always At hand upon the First onset, but when through prevailing Fear, & almost overwhelming danger, our spirits begin to fail, then he breaks forth as it were in the midst of the waves, calming the storm, expelling our Fear, and preventing our ruin.
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It is very observable in that hundred and seventh Psalme, when the Prophet celebrateth Gods goodnesse to severall sorts of men in their dangers, that their deliverance was not vouchsafed till their danger appeared remediless: of travellers it is said, they wandered so long in the wildernes, till by reason of hunger and thirst their soule fainted in them,
It is very observable in that hundred and seventh Psalm, when the Prophet celebrateth God's Goodness to several sorts of men in their dangers, that their deliverance was not vouchsafed till their danger appeared remediless: of travellers it is said, they wandered so long in the Wilderness, till by reason of hunger and thirst their soul fainted in them,
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The Captives are said to sit in darknesse and the shadow of death, by reason of their b•nds, yea, to fall downe and none to help them, and then this want of help obtaineth help, at their earnest cry God saveth them out of their distresse ;
The Captives Are said to fit in darkness and the shadow of death, by reason of their b•nds, yea, to fallen down and none to help them, and then this want of help obtaineth help, At their earnest cry God Saveth them out of their distress;
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Thus God, as he can, so usually he doth help at a pinch, when Jacob wants bread at home, Joseph is heard of abroad: when the Prodigall wants abroad, he is minded of going home ;
Thus God, as he can, so usually he does help At a pinch, when Jacob Wants bred At home, Joseph is herd of abroad: when the Prodigal Wants abroad, he is minded of going home;
1. Partly that it may appeare to be his worke, Those effects in the production of which, God is as it were causa socia a copartner, making use of probable meanes, too often the instrument is more looked upon than God ▪ but those effects wherein he is causa solitaria, the sole agent (effecting them as it were by his owne hand) enforce men to acknowledge it is his doing. Quando humana omnem spem negant, tune divina dispensatio clare fulget, In the day - time,
1. Partly that it may appear to be his work, Those effects in the production of which, God is as it were causa socia a copartner, making use of probable means, too often the Instrument is more looked upon than God ▪ but those effects wherein he is causa Solitary, the sole agent (effecting them as it were by his own hand) enforce men to acknowledge it is his doing. Quando Humana omnem spem negant, tune Divine Dispensation clare Fulget, In the day - time,
so when secundary meanes succeed not to whom but God can the patient ascribe his recovery? and for this reason, ne opus coelestis dextrae assignaretur virtuti humanae, that the creature may not rob him of his glory, he chuseth that time to deliver when the creature can afford no succour.
so when secondary means succeed not to whom but God can the patient ascribe his recovery? and for this reason, ne opus coelestis Dextrae assignaretur virtuti humanae, that the creature may not rob him of his glory, he chooseth that time to deliver when the creature can afford no succour.
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the Septuagint and vulgar (agreeing in this with the Hebrew ) render it, make thy mercyes wonderfull, and surely when our misery is most dolefull, Gods mercy is most wonderfull, and therefore, saith Saint Gregory, we most admire Gods benignity,
the septuagint and Vulgar (agreeing in this with the Hebrew) render it, make thy Mercies wonderful, and surely when our misery is most doleful, God's mercy is most wonderful, and Therefore, Says Saint Gregory, we most admire God's benignity,
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indeed God bringeth us nigh to death, that we may know our selves how fraile and mortall we are, that he may know us, or rather make knowne to us and others our graces, and when we are nigh to death he hath mercy, that we may know him, not onely speculatively, but experimentally, how great and mighty, how good and gracious he is:
indeed God brings us High to death, that we may know our selves how frail and Mortal we Are, that he may know us, or rather make known to us and Others our graces, and when we Are High to death he hath mercy, that we may know him, not only speculatively, but experimentally, how great and mighty, how good and gracious he is:
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and that he may appeare to be so, he often deferreth the cure till humane skill and helpe faileth. In such deliverances, the characters of Gods almighty goodnesse are plainly written so, that the blind Egyptians can read them;
and that he may appear to be so, he often deferreth the cure till humane skill and help Faileth. In such Deliverances, the characters of God's almighty Goodness Are plainly written so, that the blind egyptians can read them;
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In respect of us, that the deliverance may be the more acceptable to us, as well as honourable to him, To every thing, saith Solomon, there is a season, and indeed it is the season that putteth a beauty upon every thing ;
In respect of us, that the deliverance may be the more acceptable to us, as well as honourable to him, To every thing, Says Solomon, there is a season, and indeed it is the season that putteth a beauty upon every thing;
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in this regard, that of the Prophet quam speciosi, how beautifull are the feeet of him that bringeth good tidings, is rendered by Tetullian, quam tempestivi, how opportune, that which is seasonable being ever beautifull ;
in this regard, that of the Prophet quam speciosi, how beautiful Are the feeet of him that brings good tidings, is rendered by Tertullian, quam tempestivi, how opportune, that which is seasonable being ever beautiful;
It is the prayer of the Church to God, Gird thy sword upon thy thigh with thy glorie and thy majesty, which latter words the vulgar latine reads cum specie tua & pulchritudine tua, that is to say, with thy beauty and thy beauty:
It is the prayer of the Church to God, Gird thy sword upon thy thigh with thy glory and thy majesty, which latter words the Vulgar latin reads cum specie tua & pulchritudine tua, that is to say, with thy beauty and thy beauty:
It is a sweet and choice expression of the Prophet, The Lord will wait that he may be gracious, which though it be chiefly intended of his forbearing judgement, yet it is no lesse true of his withholding mercy: God therefore oft times delaying, that he may appeare the more gracious in bestowing deliverance;
It is a sweet and choice expression of the Prophet, The Lord will wait that he may be gracious, which though it be chiefly intended of his forbearing judgement, yet it is no less true of his withholding mercy: God Therefore oft times delaying, that he may appear the more gracious in bestowing deliverance;
Abrahams childe was more welcome at seaventy, than if he had been given at thirty, and the same Isaac had not beene so precious, had he not been as miraculously restored as given. In fine, the language of a depopulating warre is the best rhetorick to extoll the blessing of peace, how welcome is a calme to the Marriner after a blustering storme? and health is never so amiable, as when it brings letters of commendation from a long and dangerous sicknesse.
Abrahams child was more welcome At seaventy, than if he had been given At thirty, and the same Isaac had not been so precious, had he not been as miraculously restored as given. In fine, the language of a depopulating war is the best rhetoric to extol the blessing of peace, how welcome is a Cam to the Mariner After a blustering storm? and health is never so amiable, as when it brings letters of commendation from a long and dangerous sickness.
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To apply this, It is a meditation which should encourage us, to trust in God, even when things are at the worst, and though all other succours faile, not to let goe our hold of him:
To apply this, It is a meditation which should encourage us, to trust in God, even when things Are At the worst, and though all other succours fail, not to let go our hold of him:
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and that fall did it, Quod assequi non potuit casus expressit, effecting by chance what he could not by art, and when both nature and art can goe no further, divine providence undertaketh,
and that fallen did it, Quod Assequi non Potuit casus expressit, effecting by chance what he could not by art, and when both nature and art can go no further, divine providence undertaketh,
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nay, effecteth the worke, and therefore, as the Apostle saith of joy, I say of hope, hope alwayes in the Lord, indeed, magnae indolis est sperare semper, it is an argument of an heroick minde, to hope alwayes, and of a pious minde to place that hope on God; David saith of himselfe, I have hoped in thy word, the Septuagint read it NONLATINALPHABET,
nay, Effecteth the work, and Therefore, as the Apostle Says of joy, I say of hope, hope always in the Lord, indeed, Great indolis est sperare semper, it is an argument of an heroic mind, to hope always, and of a pious mind to place that hope on God; David Says of himself, I have hoped in thy word, the septuagint read it,
and the vulgar Latine accordingly super-speravi, which as S. Ambrose interpreteth it, is ad sperandum semper crescere & spem spei adjungere, to add hope to hope,
and the Vulgar Latin accordingly super-speravi, which as S. Ambrose interpreteth it, is ad sperandum semper crescere & spem Spei adjungere, to add hope to hope,
It is our great fault that in dismall dangers we open the eye of sense, and onely pore upon the extremity of the trouble, whereas it becometh a Saint, even then to open the eye of faith, and lo•ke upon the energy of Gods power.
It is our great fault that in dismal dangers we open the eye of sense, and only poor upon the extremity of the trouble, whereas it Becometh a Saint, even then to open the eye of faith, and lo•ke upon the energy of God's power.
so may we conclude divine succour approaching from the premisses of a grievous calamity encompassing. We read in the vision of the wheel, which Ezekiel
so may we conclude divine succour approaching from the premises of a grievous calamity encompassing. We read in the vision of the wheel, which Ezekielem
<2^PAGES^MISSING> laid him by the rivers brinke with no other shelter but an arke of bulrushes: how likely is this helplesse Babe to be starved with cold, or tumble into the river, or be devoured with a wild beast? But behold, whilest the childe is in this imminent danger, and the parents in perplexing feare, providence so ordereth it, that Pharaoh 's daughter becometh as a mother to the child, and the childes mother is appointed to be his nurse, whereby his life is preserved.
<2^PAGES^MISSING> laid him by the Rivers brink with no other shelter but an Ark of Bulrushes: how likely is this helpless Babe to be starved with cold, or tumble into the river, or be devoured with a wild beast? But behold, whilst the child is in this imminent danger, and the Parents in perplexing Fear, providence so Ordereth it, that Pharaoh is daughter Becometh as a mother to the child, and the child's mother is appointed to be his nurse, whereby his life is preserved.
How nigh in all probability was the Israelites destruction, when before them a Sea, through which there could be no wading, on either side mountaines, over which there was no climbing, behinde them a mighty hoste, with whom there is no contesting, and yet from whom no meanes left of escaping. But loe, in this depth of misery God hath mercy on them, even to a miracle ;
How High in all probability was the Israelites destruction, when before them a Sea, through which there could be no wading, on either side Mountains, over which there was no climbing, behind them a mighty host, with whom there is no contesting, and yet from whom no means left of escaping. But lo, in this depth of misery God hath mercy on them, even to a miracle;
How small did the distance seeme betweene Jonah and death, when the mercifull marriners were enforced for saving their owne lives to cast him into the mercilesse Sea, and yet there he sinketh not, a divine hand as it were holding him by the chinne, when in the Sea swallowed by a greedy Whale, and there hee dyeth not; God would not deliver him from the tempest, he will from the Whale ;
How small did the distance seem between Jonah and death, when the merciful Mariners were Enforced for Saving their own lives to cast him into the merciless Sea, and yet there he sinks not, a divine hand as it were holding him by the chin, when in the Sea swallowed by a greedy Whale, and there he Dies not; God would not deliver him from the tempest, he will from the Whale;
that which was most likely to consume him becometh the means to preserve him, within three dayes the Whale delivereth him safe, whole, and alive upon dry ground.
that which was most likely to consume him Becometh the means to preserve him, within three days the Whale Delivereth him safe, Whole, and alive upon dry ground.
Who ever thought to have seene those three worthies alive after they fell downe bound into the midst of a fiery burning furnace? But behold a martyrdome effected without dying, whilest a fourth like the Sonne of God appeareth, at whose command the fire forgetteth to burne, or so much as scorch.
Who ever Thought to have seen those three worthies alive After they fell down bound into the midst of a fiery burning furnace? But behold a martyrdom effected without dying, whilst a fourth like the Son of God appears, At whose command the fire forgetteth to burn, or so much as scorch.
Who did not expect but that Daniel being cast into a denne of ravenous Lions, should be devoured before the next morning, nay, the next houre? But see, the Lyons mouthes are stopped by an Angel, and since they cannot feed Daniel, are forced to keep a fast with him.
Who did not expect but that daniel being cast into a den of ravenous Lions, should be devoured before the next morning, nay, the next hour? But see, the Lyons mouths Are stopped by an Angel, and since they cannot feed daniel, Are forced to keep a fast with him.
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Were not Paul and his company in great jeopardy of death, when the thick clouds had for many dayes obscured the light of Sun and Starres from them, the violent stormes exceedingly tossed the Ship, enforced them to cast out the goods, yea, every moment they expect themselves to be made a prey to the roring waves, all hope that they should be saved being taken away? but behold, that night an Angell of God standeth by Paul, and from God assures him of his and their preservation.
Were not Paul and his company in great jeopardy of death, when the thick Clouds had for many days obscured the Light of Sun and Stars from them, the violent storms exceedingly tossed the Ship, Enforced them to cast out the goods, yea, every moment they expect themselves to be made a prey to the roaring waves, all hope that they should be saved being taken away? but behold, that night an Angel of God Stands by Paul, and from God assures him of his and their preservation.
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the disease (it seemeth) had seized upon all his spirits, his animals in the dimnesse of his eyes, his naturall in the failing of his strength, his vitall in the panting of his heart ;
the disease (it seems) had seized upon all his spirits, his animals in the dimness of his eyes, his natural in the failing of his strength, his vital in the panting of his heart;
That womans condition was desperate, when she was at once brought low in estate and body: her goods are gone, her disease continueth, the Physitians have emptied her purse, but cannot stay her flux, nor is there any likelyhood but that this sickness will at length bring her to her grave. But her deplorable state is a fit occasion for Christ to magnifie his mercy, whilest by a believing touch of his garment he maketh her perfectly whole.
That woman's condition was desperate, when she was At once brought low in estate and body: her goods Are gone, her disease Continueth, the Physicians have emptied her purse, but cannot stay her flux, nor is there any likelihood but that this sickness will At length bring her to her grave. But her deplorable state is a fit occasion for christ to magnify his mercy, whilst by a believing touch of his garment he makes her perfectly Whole.
being sick he dyeth, dying is buried, and having been some dayes buried he rotteth, nay stinketh in the grave; and now is the time come for Christ by his powerfull voice to raise him from the sleep of death, and bed of the grave.
being sick he Dies, dying is buried, and having been Some days buried he rotteth, nay stinketh in the grave; and now is the time come for christ by his powerful voice to raise him from the sleep of death, and Bed of the grave.
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Loe here, more than a Jury of textuall witnesses, to which many more might be added (besides this in the Text ) all asserting this truth, and thereby assuring our faith of Gods deliverance in the worst extremity. To all which give me leave to adde one more, even my owne late experience of Gods marvailous kindenesse vouchsafed to me.
Lo Here, more than a Jury of textual Witnesses, to which many more might be added (beside this in the Text) all asserting this truth, and thereby assuring our faith of God's deliverance in the worst extremity. To all which give me leave to add one more, even my own late experience of God's marvelous kindness vouchsafed to me.
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Much about that time when the dayes of the yeare are at the longest, the dayes of my life seemed to be at the shortest. Thus was the first part of this Text verified, I was sick nigh to death, indeed so nigh, that I was as a dead man in the opinion of the learned, yea, actually dead and buried in the report of the vulgar, and truly I had ere this beene not onely foure dayes with Lazarus, but more than four weeks putrifying in the grave, had not divine goodnesse prevented:
Much about that time when the days of the year Are At the longest, the days of my life seemed to be At the Shortest. Thus was the First part of this Text verified, I was sick High to death, indeed so High, that I was as a dead man in the opinion of the learned, yea, actually dead and buried in the report of the Vulgar, and truly I had ere this been not only foure days with Lazarus, but more than four weeks Putrifying in the grave, had not divine Goodness prevented:
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when the sicknesse had almost weighed me downe into the pit, God was pleased to put a graine of mercy and turne the scale, so that I am here (beloved) this day, before God, Angels, and men, as a bird escaped out of a strong snare, as a prey plucked out of the jawes of a devouring Lion, as a brand snatched out of the fire of a burning feaver.
when the sickness had almost weighed me down into the pit, God was pleased to put a grain of mercy and turn the scale, so that I am Here (Beloved) this day, before God, Angels, and men, as a bird escaped out of a strong snare, as a prey plucked out of the Jaws of a devouring lion, as a brand snatched out of the fire of a burning fever.
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I doubt not but many, the most, nay all of you in some kinde, at some time or other, have had experience of eminent deliverances: oh call them now to mind, & let your gratefull remembrance come up as a memoriall before the Lord: I doubt not but many of you,
I doubt not but many, the most, nay all of you in Some kind, At Some time or other, have had experience of eminent Deliverances: o call them now to mind, & let your grateful remembrance come up as a memorial before the Lord: I doubt not but many of you,
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yea, very many, did put up prayers, fervent prayers at the throne of grace for this mercy (which I now celebrate ) my recovery. Indeed brethren, I look upon my health, as S. Paul on his preservation, as a gift bestowed on me by the meanes (to wit, for the sakes and prayers) of many ;
yea, very many, did put up Prayers, fervent Prayers At the throne of grace for this mercy (which I now celebrate) my recovery. Indeed brothers, I look upon my health, as S. Paul on his preservation, as a gift bestowed on me by the means (to wit, for the sakes and Prayers) of many;
and surely as prayers have been made, so fit it is thanksgiving should be returned by many on my behalfe, it were a shame to be zealous in begging and cold in blessing ;
and surely as Prayers have been made, so fit it is thanksgiving should be returned by many on my behalf, it were a shame to be zealous in begging and cold in blessing;
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to cry aloud give us our dayly bread, and onely whisper hallowed be thy name. Blessed therefore be the Lord God of his unworthy servant, who alone doth wondrous things ;
to cry aloud give us our daily bred, and only whisper hallowed be thy name. Blessed Therefore be the Lord God of his unworthy servant, who alone does wondrous things;
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And now my Dearly beloved Parishioners, and freinds in the Lord, what is my desire, but that you may have cause in allusion to the following words of this verse, to say, God had mercy, no• on him onely, but us also ;
And now my Dearly Beloved Parishioners, and Friends in the Lord, what is my desire, but that you may have cause in allusion to the following words of this verse, to say, God had mercy, no• on him only, but us also;
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that my preservation may be for your edification, as well for my consolation: that you, who have already found benefit by my weak Ministery, may be more strengthned ;
that my preservation may be for your edification, as well for my consolation: that you, who have already found benefit by my weak Ministry, may be more strengthened;
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and those, who have heretofore been unprofitable, may now be bettered. Which that it may be so, it shall be my endeavour ▪ let it be your prayer for me, that I may doe this worke of Christ more diligently and faithfully than ever ;
and those, who have heretofore been unprofitable, may now be bettered. Which that it may be so, it shall be my endeavour ▪ let it be your prayer for me, that I may do this work of christ more diligently and faithfully than ever;
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So shall you have cause to blesse God for me, and I to blesse God for you. Yea at that last and great day you shall have joy in me, if my preaching become a means of your conversion and salvation ;
So shall you have cause to bless God for me, and I to bless God for you. Yea At that last and great day you shall have joy in me, if my preaching become a means of your conversion and salvation;
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and I shall have joy in you, whose conversion and salvation shall prove an increase of my reward, and an addition to my glorie. Which God grant, &c. FINIS.
and I shall have joy in you, whose conversion and salvation shall prove an increase of my reward, and an addition to my glory. Which God grant, etc. FINIS.
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Quando haec tam gra••ia fa•iet vicino jam exitu, etiam à medi•c•ium actione exclusus fa•isc••te jam corpore ubi ex•rcebit districtionis officium censor animus Salv. ad Ec•l. Cathol. •. 1. Iam. 5.
Quando haec tam gra••ia fa•iet vicino jam exitu, etiam à medi•c•ium action exclusus fa•isc••te jam corpore ubi ex•rcebit districtionis officium censor animus Salvation ad Ec•l. Cathol. •. 1. Iam. 5.
Quia deus non irridetur, ipse se decepit qui mortem multis temporibus vixit & ad quaerendam vitam semivivus assurgit & tu•c officio•us app•rct quando dominica saervituti omnia corporis & anima subt••huntur officia. Faust. Epist. prma. Mat. 19.8. Gum omnes homine• velint poevitentiam in sine vitae suae accipere, v•x paueo• videmus •am secundum quod desiderant adipisci. Elig. de caex. dom: hom. sext.
Quia deus non irridetur, ipse se decepit qui mortem multis temporibus vixit & ad quaerendam vitam semivivus assurgit & tu•c officio•us app•rct quando dominica saervituti omnia corporis & anima subt••huntur Offices. Faust. Epistle prma. Mathew 19.8. Gum omnes homine• velint poevitentiam in sine vitae suae accipere, v•x paueo• Videmus •am secundum quod desiderant adipisci. Elig. de caex. dom: hom. sext.
Nihil est quod de calamitatibus nostris Deo imputare possumus, nos calamitatum nostrarum auctores sumus. Salvide Gub. l. 8 à Deo punimur sed ipsi facimus ut puniamur. id ibid. Jerem. 4.18.
Nihil est quod de calamitatibus nostris God imputare possumus, nos Calamities nostrarum Authors sumus. Salvide Gub. l. 8 à God punimur sed ipsi facimus ut puniamur. id Ibid. Jeremiah 4.18.
Mort•m omni aetati commun•m •ss• sentio. Cic. de Sen•ct. tun• •repida••• cum pr•pè a vobis credimus •sse morte•, à quo propè non 〈 ◊ 〉. parata omnibus lo•is 〈 ◊ 〉. Sen Ep•st 30. Tres sunt nun•ii ••rtis, c•su•, infirmit•s, se ••ctus, casus nuntiat mortem late•tem, infirmit•s ap•• ••tem, senoctus p•aescut•m. Hugo de. S. vict. de claust. An.
Mort•m omni Aetati commun•m •ss• sentio. Cic de Sen•ct. tun• •repida••• cum pr•pè a vobis Credimus •sse morte•, à quo propè non 〈 ◊ 〉. parata omnibus lo•is 〈 ◊ 〉. Sen Ep•st 30. Tres sunt nun•ii ••rtis, c•su•, infirmit•s, se ••ctus, casus nuntiat mortem late•tem, infirmit•s ap•• ••tem, senoctus p•aescut•m. Hugo de. S. vict. de claust. Nias
Nihil habet qu•d spere• quem senectus ducit ad mortem Sen. Ep. 30 Quemadniodum s•nectus adolescentiam s•quitur, ita mors senectutem. i•. ibid ped•te•••m morior dixit Alexis •en•x lente incedens. Ch•ron me momordit dixit Daemonax sen•x pro cane, innuens s•nectutem morti vicinam. Erasm. Apoth. l 6. & 8. NONLATINALPHABET Crat. Antiph. Juvenibus incer•us hujus vitae terminus insta•, senibus vero cunctis maturior ex hac luce •xitus breviter concordat Cypr. de 12. abus. saec. NONLATINALPHABET. Diog laert. l. 1.
Nihil habet qu•d spere• Whom Old age Ducit ad mortem Sen. Epistle 30 Quemadniodum s•nectus adolescentiam s•quitur, ita mors senectutem. i•. Ibid ped•te•••m Morior dixit Alexis •en•x Lente incedens. Ch•ron me momordit dixit Daemonax sen•x Pro cane, innuens s•nectutem morti vicinam. Erasmus Apothecary. l 6. & 8. Crat Antiphon. Juvenibus incer•us hujus vitae terminus insta•, senibus vero cunctis maturior ex hac luce •xitus Briefly concordat Cyprus the 12. Abus. Saec.. Diog Laertes. l. 1.
Iob 33.18.19.20. Omnes (inquit Alexander sagitta ictus) jurant me Jovis esse filium, sed hoc vulnus homin•m esse me cl•mat. •en. Ep. 59. NONLATINALPHABET. Plut. Apoth.
Job 33.18.19.20. Omnes (inquit Alexander sagitta ictus) jurant me Jovis esse Son, sed hoc Wound homin•m esse me cl•mat. •en. Epistle 59.. Plutarch Apothecary.
NONLATINALPHABET. Chrys. T. 7. de Morb. & Med. Quo•dam p•cscicus Deus peccare posse, in salutem flagellat cos infirmitate co•poris, ne peccent: ut cis utilius sit fra•gi languoribus ad salutem, quam remancre in•olumes ad d•mnationem Bern. de Int. Dom. cap. 46. Probationes diversae sunt credentium, alius por aegritudinem, alius amissione charorum, alius per damum pecu•iae probatur. Ambr. in Loc.
. Chrys. T. 7. de Morb & Med. Quo•dam p•cscicus Deus Peccare posse, in salutem flagellate cos Infirmity co•poris, ne peccent: ut cis Utilius sit fra•gi languoribus ad salutem, quam remancre in•olumes ad d•mnationem Bern. de Int. Dom. cap. 46. Probationes diversae sunt credentium, alius Por aegritudinem, alius amission charorum, alius per damum pecu•iae Probatum. Ambrose in Loc.
Act. 28.4. Psal. 38.13. Quàm praeposterum judicium corum qui ex variis malis, quibus nonnulli magni viri & doctores ecclesiae laborare nonnunquam solent, finistre de illorum doctrina & salute judicare. Zanch in Loc. Eccles. 9.2. Psal. 91.10.
Act. 28.4. Psalm 38.13. Quàm praeposterum judicium corum qui ex variis malis, quibus Nonnulli magni viri & Doctors ecclesiae laborare nonnunquam solent, finistre de Illorum Doctrina & salute judicare. Zanchius in Loc. Eccles. 9.2. Psalm 91.10.
Sunt aliqua media divinae providentiae, nox propter defectum suae virtutis, sed propter abundantiam suae bonitatis, ut dignitatem causalitatis etiam creaturis communicet. Aquin. part 1. q. 30. a•t 3. Luk. 4.38.7.10. John 5.8, 9. 2 Kings 5.14. Isa. 38.21. Iohn 9, 6.
Sunt Any media Divinae providentiae, nox propter defectum suae virtue, sed propter abundantiam suae bonitatis, ut dignitatem causalitatis etiam Creaturis communicet. Aquinas part 1. q. 30. a•t 3. Luk. 4.38.7.10. John 5.8, 9. 2 Kings 5.14. Isaiah 38.21. John 9, 6.
Creatorem nobit p••pitium redda•us, qui pot••s est nos cum morbis •ffligere, tum sana•e. Ephe. de vi•. spirit. T. 1. Isa. 57.13. Iu•ges 10.14. Isay 36.7.
Creator nobit p••pitium redda•us, qui pot••s est nos cum morbis •ffligere, tum sana•e. Ephes de vi•. Spirit. T. 1. Isaiah 57.13. Iu•ges 10.14. Saiah 36.7.
Faciem quodamodo ponentes ad ea quae fecit, dorsum ponimus ad artificem qui fecit. Si quando nobis prosperi aliquid praeter spem nostram & meritum deus tribuit, alius ascribit hoc fortunae, alius •ven••t, alius confilio, nullus d•o. Salv. de Cub. l. 7.
Face quodamodo ponentes ad ea Quae fecit, dorsum ponimus ad artificem qui fecit. Si quando nobis Prosper Aliquid praeter spem nostram & Merit deus tribuit, alius ascribit hoc Fortunae, alius •ven••t, alius confilio, nullus d•o. Salvation de Cub. l. 7.
M•ritur quide• justus sed secure, quippe c•jus mors ut praeso•t•• exitu• est vit•, ita i•troitu• meli oris. id. Ep. 1•5. Erit janua vitae, initium refrigerii erit, sanctae illius men•is sca•a & ingressus in locum tabernaculi. Id. in serm.
M•ritur quide• justus sed secure, quip c•jus mors ut praeso•t•• exitu• est vit•, ita i•troitu• meli oris. id. Epistle 1•5. Erit janua vitae, Initium refrigerii erit, sanctae Illius men•is sca•a & ingressus in locum tabernaculi. Id. in sermon.
Misericordia nonnullis quod mi••rum cor faciat. Aug con•r. adv. leg. l. •. c ▪ 20. Misericors dicitur aliquis si qua miscrum cor hab•ns. Aquin p•r. prim q. 21. art. 3. Isa. 63.6. I•rem 3•. 20. Psal. 10•. 16. N•bis non sibi loquitur, atque ideo nostris u•itur in loquendo. Hil•r. in Ps 126 NONLATINALPHABET. Greg. Naz. Orat. 16. Mise•icord•a est ali•rae miser•ae in co•d •ostro comp•ssi• qu• uti••• (si possimus) subven••e compellimur. Aug. de civit. dei. l 9. c. 8.
Misericordia nonnullis quod mi••rum cor Faciat. Aug con•r. Advantage. leg. l. •. c ▪ 20. Misericors dicitur aliquis si qua miscrum cor hab•ns. Aquinas p•r. prim q. 21. art. 3. Isaiah 63.6. I•rem 3•. 20. Psalm 10•. 16. N•bis non sibi loquitur, atque ideo nostris u•itur in Loquendo. Hil•r. in Psalm 126. Greg. Nazareth Orat 16. Mise•icord•a est ali•rae miser•ae in co•d •ostro comp•ssi• qu• uti••• (si possimus) subven••e compellimur. Aug. de Civit. dei. l 9. c. 8.
Tristari de miseriâ alterius non competit Deo, sed rep•ll•re miseriam alicri•s hoc m•ximè ei competit. Aquin. par. prim. qu. 21. a•t. 3. Nomen misericordiae pro op•re. Zanch. in loc. Dicitur misericordia, quod miseriae ••jusdam est Remotio, Est. ibid. NONLATINALPHABET. &c. Greg. Naz. Orat. 16. NONLATINALPHABET. Athanas. qu. 15. de parab. NONLATINALPHABET. Greg. Naz. Orat. 16. A Ch•isto dicti es•is Ch•istiani; 〈 ◊ 〉 eá viá qua Christus ambularet, & vos d•betis ambulare. Bern. Ser ad p•st. Pr. 20.6. Sep•. V•re Magnus qui divini •peris interpres est ut imitatur Amb. in Ps. 118. NONLATINALPHABET. Greg. Nys. de Beat. Or. 5. NONLATINALPHABET. Greg. Naz. Orat. 16.
Tristari de miseriâ alterius non competit God, sed rep•ll•re Miseriam alicri•s hoc m•ximè ei competit. Aquinas par. prim. queen. 21. a•t. 3. Nome Mercy Pro op•re. Zanchius in loc. Dicitur misericordia, quod miseriae ••jusdam est Remotion, Est. Ibid.. etc. Greg. Nazareth Orat 16.. Athanasius queen. 15. the Parable.. Greg. Nazareth Orat 16. A Ch•isto dicti es•is Ch•istiani; 〈 ◊ 〉 eá viá qua Christus ambularet, & vos d•betis Ambulare. Bern. Ser ad p•st. Pr 20.6. Sep•. V•re Magnus qui Divine •peris Interpret est ut imitatur Ambassadors in Ps. 118.. Greg. Nys. de Beat. Or. 5.. Greg. Nazareth Orat 16.
Eph. 6.1. Luke 6.36 N•hil digniu• quam u• homo sit autoris sui imitator, & secundum modum propriae facultatis div. ni •it •peris executor. Leo de quadr. Serm. 5. Psal. 41.3 Prospicit p•uperi, aegro aegroto, attenuato. Vatabl ibid. Improbus petito•, qui quod aliis negat sibi postulat, Homo esto tibi misericordiae forma, si• quomo do vis, quan•um vis, quam cito vis m•sericordia• tibi sieri, tam cito alii, tantum, tali••r ipse m•sercre. Chrysol. Serm. 43. Mat. 15.7. Vita mari est similis, namque ut mare vita pro•cllas: Haec habet & v•ntos naufragiumque f•equ••s. An•h sacr.
Ephesians 6.1. Luke 6.36 N•hil digniu• quam u• homo sit Autoris sui imitator, & secundum modum propriae facultatis div. ni •it •peris executor. Leo de Square. Sermon 5. Psalm 41.3 Prospicit p•uperi, aegro Aegroto, attenuato. Vatable Ibid. Improbus petito•, qui quod Others negate sibi postulat, Homo esto tibi Mercy forma, si• quomo do vis, quan•um vis, quam Quick vis m•sericordia• tibi sieri, tam Quick alii, Tantum, tali••r ipse m•sercre. Chrysol. Sermon 43. Mathew 15.7. Vita Mary est Similis, namque ut mare vita pro•cllas: Haec habet & v•ntos naufragiumque f•equ••s. An•h Sacred.
NONLATINALPHABET. Philem. Yant• •st tribu, lat•o h• jus mis•rae vi•ae, ut nec vita fit dicenda, sed potius mors, vel qu ppiam aliud morte detertus. Idiot de pati. Qu•d est di•i viv•re •isi di• torqueri. Aug. de verb. dom. Serm. 17 Chrysost. in loc. Theoph. in loc. O•cum. in loc.
. Philemon Yant• •st Tribu, lat•o h• jus mis•rae vi•ae, ut nec vita fit dicenda, sed potius mors, vel queen ppiam Aliud morte detertus. Idiot de pati. Qu•d est di•i viv•re •isi di• torqueri. Aug. de verb. dom. Sermon 17 Chrysostom in loc. Theophanes in loc. O•cum. in loc.
Qui• hoc credere queat, mutamus naturam rerum iniquitatibus nostris, &c. Salv. de Gub. l. 6. Paris. de Universo prim. part pars tertia. c. 9. Petrarch dial. de valet. corp. Est perniciosa s•nitas qu• ad inobedientiam ducit. Bern. de interdom.
Qui• hoc Believe queat, Mutamus naturam rerum iniquitatibus nostris, etc. Salvation de Gub. l. 6. paris. de Universo prim. part pars tertia. c. 9. Petrarch dial. de valet. corp. Est perniciosa s•nitas qu• ad inobedientiam Ducit. Bern. de interdom.
Jo. 5.7. En horam tuam domine, ades enim deus cui homo deest. Velasq. in Phil. Herodes g•ntis judai•ae invasit regnum, libertatem sustulit, prophanavit s•ncta; quicquid cultu• est, abolevit, merito ergo genti sanc•ae quia •umana desunt, divina succurrant. Chrisol. serm. 116.
John 5.7. En horam tuam domine, ades enim deus cui homo deest. Velasquez. in Philip Herod g•ntis judai•ae invasit Kingdom, libertatem sustulit, prophanavit s•ncta; quicquid cultu• est, abolevit, merito ergo genti sanc•ae quia •umana desunt, Divine succurrant. Christol. sermon. 116.
Velasq. in Phil. Permittit deu• crescere pericula ut periclitan•ium merita augeantur: extremè autem periclitantibus opem f•rt ut suam pot•ntiam demonstret. Mend in lib. 1. Reg. cap. 2. n. 6. Psal 17.7. NONLATINALPHABET. Sept. Mirifica misericordia• tu••. Vulg.
Velasquez. in Philip Permittit deu• crescere pericula ut periclitan•ium Merita augeantur: extremè autem periclitantibus opem f•rt ut suam pot•ntiam demonstret. Mend in lib. 1. Reg. cap. 2. n. 6. Psalm 17.7.. Sept Mirifica misericordia• tu••. Vulgar
Tunc nol is m••sericordiae dei mirifica•tur cum nobis ad memoriam miseriae nostrae revocantur. G•eg hom. 18. in Ezech. N•h•l extat quod Dei pot•ntiam vincat, nih•l quod omnipotenti illi nutui obsistere v•leat. Sophr. Arch. hom. in Bible pat. NONLATINALPHABET. Greg. Naz. Orat 32. Isa. 52.7. Te•tul. contra. Mar. l. 5. c 2. Psal 4.5.3. Isa. 30.18. NONLATINALPHABET
Tunc nol is m••sericordiae dei mirifica•tur cum nobis ad memoriam miseriae Nostrae revocantur. G•eg hom. 18. in Ezekiel N•h•l extat quod Dei pot•ntiam vincat, nih•l quod omnipotenti illi nutui obsistere v•leat. Sophr. Arch. hom. in bible pat.. Greg. Nazareth Orat 32. Isaiah 52.7. Te•tul. contra. Mar. l. 5. c 2. Psalm 4.5.3. Isaiah 30.18.
Quid mirabilius ••ll•inger• po•uit illa, quae cum dolor• pnerum •xposucrat, nunc cum gaudio cum recipit. Fer. Com. Exod 2 8. Exod 14 21. Aquae quae timebantur dextr• laevâ { que } famulis dei murus eff•ctae, non solum perniciem nesciunt, sed & munimen exhibent. Orig. hom. in Exod. Patien•er susti•uit abs•rb•ri Jonam à ceto non ut absorberetur & in totum periret, sed ut evomitus magis, subigeretur Deo, & plus glorificaret deum qui i•sperabilem salutem ei d•••ss••. •raen. adv. haer. l. 3 c ▪ 22. O martyrium & sine passione perfectum, satis p•ssi satis exusti sunt, quos propt•rea D•us texit, ne potestatem ejus •en••ri vid•rentu• Tertul. Scorp. cap. 8. Venit Leo & l. b•ravit leonem •b or• l•onis: Rab. in Lap. super loc. NONLATINALPHABET. Chrys. in Act. Quod genus morbi & naturae vires attinet prorsus esset moriturus nisi singulari dei consilio servaretur. Musc. in loc. Solo jussu salu•ë reddidit qui voluntate omnia creavit. Greg. Mag. in Evan. hom. 28. Post certamina desperata medicorum post medicami•a sumptu•sa, post inanem & e•tiquissimā curam ubi ars et peritia dese •rat jam curantum ubi languentis omnis jam consumpta fucrat substamia ipsi authori reverendum vulnus non casu sea divinitus occurrit, ut quod humana arte tot annis curari n•n potuit, sola fide & humilitate cura retur. Chrysol. Serm. 33. Videtis quemadmodum dat locum morti, licentiam dat sepulchro, corruptioni posse permi•tit, negat nil put edini, nil foe•tori: atque ut Tartarus vapiat, trah•t, •abeat, admittit, atque agit, ut hum••a spes tota pe eat, et tota vis mun lanae d•speration•s accedat, quatenus qu•d facturus est divinum 〈 ◊ 〉, non humanum. Chrysol. serm. 63. 1 Sam 20.3. June the 10. my disease was at the highest.
Quid mirabilius ••ll•inger• po•uit illa, Quae cum dolor• pnerum •xposucrat, nunc cum gaudio cum recipit. Fer. Come Exod 2 8. Exod 14 21. water Quae timebantur dextr• laevâ { que } famulis dei Murus eff•ctae, non solum perniciem nesciunt, sed & munimen exhibent. Origin hom. in Exod Patien•er susti•uit abs•rb•ri Jonam à ceto non ut absorberetur & in totum periret, sed ut evomitus magis, subigeretur God, & plus glorificaret God qui i•sperabilem salutem ei d•••ss••. •raen. Advantage. Haer. l. 3 c ▪ 22. O martyrium & sine passion perfectum, satis p•ssi satis exusti sunt, quos propt•rea D•us texit, ne potestatem His •en••ri vid•rentu• Tertulian Scorp. cap. 8. Venit Leo & l. b•ravit leonem •b or• l•onis: Rab. in Lap. super loc.. Chrys. in Act. Quod genus Morbi & naturae vires attinet prorsus esset Moriturus nisi singulari dei consilio servaretur. Music in loc. Solo jussu salu•ë reddidit qui voluntate omnia Created. Greg. Mag. in Evan hom. 28. Post certamina desperata Medicorum post medicami•a sumptu•sa, post inanem & e•tiquissiman curam ubi ars et peritia dese •rat jam curantum ubi languentis omnis jam consumpta fucrat substamia ipsi authori reverendum Wound non casu sea Divinely occurrit, ut quod Humana arte tot Annis curari n•n Potuit, sola fide & humilitate Cure retur. Chrysol. Sermon 33. Videtis quemadmodum that locum morti, licentiam that Sepulchro, corruptioni posse permi•tit, negate nil put edini, nil foe•tori: atque ut Tartarus vapiat, trah•t, •abeat, admittit, atque agit, ut hum••a spes tota pe eat, et tota vis must lanae d•speration•s Accedat, quatenus qu•d Facturus est Divinum 〈 ◊ 〉, non humanum. Chrysol. sermon. 63. 1 Sam 20.3. June the 10. my disease was At the highest.
