for custome, you know, consines me to an houre) It remaineth therefore, that (as persons who are strainted for want of time) I make so much the more hast, not spending one minute of this short time in any impertinent, needlesse, or complementall circumstances.
for custom, you know, consines me to an hour) It remains Therefore, that (as Persons who Are strainted for want of time) I make so much the more haste, not spending one minute of this short time in any impertinent, needless, or complemental Circumstances.
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for which I was requested hither, and that is, To minister a word in season for the edification of the living, such instructions in speciall as are either expressed in,
for which I was requested hither, and that is, To minister a word in season for the edification of the living, such instructions in special as Are either expressed in,
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or cases propounded to him by the believing Corinths concerning marriage and divorce, and from thence he proceeds in the progressee of the chapter to give counsell and advice to Masters and Servants:
or cases propounded to him by the believing Corinths Concerning marriage and divorce, and from thence he proceeds in the progressee of the chapter to give counsel and Advice to Masters and Servants:
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what his resolves, caveats, & decisions were in the severall cases propounded, I shall referre you (as Christ did the young man in another case Luke. 10.26.) to what you find written and recorded in the chapter it selfe, which you may read at your leasure.
what his resolves, caveats, & decisions were in the several cases propounded, I shall refer you (as christ did the young man in Another case Lycia. 10.26.) to what you find written and recorded in the chapter it self, which you may read At your leisure.
Now in the close of these decisions the Apostle sayes down & asserts a known truth, the knowledge & use whereof being of universall concernment, he doth therefore direct and exhort all persons of all sorts, both marryed and unmarryed, rich and poore, bond and free, accordingly to improve it,
Now in the close of these decisions the Apostle Says down & asserts a known truth, the knowledge & use whereof being of universal concernment, he does Therefore Direct and exhort all Persons of all sorts, both married and unmarried, rich and poor, bound and free, accordingly to improve it,
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and therefore I shall lightly passe it over, onely by telling you, that the scope and end of such preambles, or introductions, is to beget the more diligent, and exquisite attention;
and Therefore I shall lightly pass it over, only by telling you, that the scope and end of such preambles, or introductions, is to beget the more diligent, and exquisite attention;
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as attent, as intent, as was Samuel upon the calling, and recalling of his name, saying, speake brother, speake Paul, speake Lord, and speake to both eares;
as attended, as intent, as was Samuel upon the calling, and recalling of his name, saying, speak brother, speak Paul, speak Lord, and speak to both ears;
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first a doctrine, or an assertion (The time is short) secondly the use and application of that doctrine, (It remaineth, that both they that have Wives, be as if they had none; And &c.
First a Doctrine, or an assertion (The time is short) secondly the use and application of that Doctrine, (It remains, that both they that have Wives, be as if they had none; And etc.
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Thirdly a motive, or argument to enforce, or set on the sayd severall uses of the doctrine ( For the fashion of this world passeth away ) The word translated [ fashion ] is emphaticall,
Thirdly a motive, or argument to enforce, or Set on the said several uses of the Doctrine (For the fashion of this world passes away) The word translated [ fashion ] is emphatical,
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and signifies the visage, out-side, accidentall external figure of a thing without reall substance, as if all the things in the world were but a meere surface, a vain and empty outside,
and signifies the visage, outside, accidental external figure of a thing without real substance, as if all the things in the world were but a mere surface, a vain and empty outside,
so that if the words had bin thus rendred, The visage of the world deceiveth, the translation had beene sufficiently suitable to the originall and very agreeable to the truth,
so that if the words had been thus rendered, The visage of the world deceives, the Translation had been sufficiently suitable to the original and very agreeable to the truth,
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& which of these two translations is more agreeable to the context, and to the mind of the Apostle in this place, seemes to me very hard to determine, especially if we consider all circumstances, which I cannot now stand to mention, and much lesse to debate.
& which of these two Translations is more agreeable to the context, and to the mind of the Apostle in this place, seems to me very hard to determine, especially if we Consider all Circumstances, which I cannot now stand to mention, and much less to debate.
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but because the differences are very small, to wit, about the placeing and pointing of the words, which will not vary the sense, I will not therefore, spend any scruple of this short time in the mentioning,
but Because the differences Are very small, to wit, about the placing and pointing of the words, which will not vary the sense, I will not Therefore, spend any scruple of this short time in the mentioning,
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The word translated [ short ] doth properly signify Contracted, it being a Metaphor (as say the learned in that language) taken from Sailors, who when they draw nigh the shore, use to contract, or role up their sailes:
The word translated [ short ] does properly signify Contracted, it being a Metaphor (as say the learned in that language) taken from Sailors, who when they draw High the shore, use to contract, or role up their sails:
so that the word according to its significancy might thus be rendred, The time is curt or curtaild: and to signify how curt the time is, the Apostle doth curtaile, or cut short his speech:
so that the word according to its significancy might thus be rendered, The time is curt or curtailed: and to signify how curt the time is, the Apostle does curtail, or Cut short his speech:
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for the verbe is not expressed in the originall (wherein we onely read, the Substantive and Adjective without the Copulative, (Time short) but is left to be understood;
for the verb is not expressed in the original (wherein we only read, the Substantive and Adjective without the Copulative, (Time short) but is left to be understood;
and it is as if Saint Paul had more fully told us, That our time is reduced or brought into a a very narrow conmpasse, we having but a short remnant, or scantling of time.
and it is as if Saint Paul had more Fully told us, That our time is reduced or brought into a a very narrow conmpasse, we having but a short remnant, or scantling of time.
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The doctrine is (as you plainly perceive) like the time, very short. If you desire to have it enlarged, I shall thus deliver it with reference to the context in the following words, to wit, Whatsoever our state, relation,
The Doctrine is (as you plainly perceive) like the time, very short. If you desire to have it enlarged, I shall thus deliver it with Referente to the context in the following words, to wit, Whatsoever our state, Relation,
This doctrine is a truth so unquestionable, that any one without breach of modesty, may boldly avouch it in the very phrase of the Apostie, saying, This I say, the time is short:
This Doctrine is a truth so unquestionable, that any one without breach of modesty, may boldly avouch it in the very phrase of the Apostle, saying, This I say, the time is short:
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There is reason to conceive, that this is a prime part of the Apostles meaning in the text: for besides that it is the judgment of some learned Interpreters, that Saint Paul doth immediately aime at this, let is be farther considered, that it is ordinary with the Apostles to presse Christians to duty with arguments taken from the propinquity of Christs second coming; for which, see Phil. 4.5.1. Pet. 4.7.
There is reason to conceive, that this is a prime part of the Apostles meaning in the text: for beside that it is the judgement of Some learned Interpreters, that Saint Paul does immediately aim At this, let is be farther considered, that it is ordinary with the Apostles to press Christians to duty with Arguments taken from the propinquity of Christ second coming; for which, see Philip 4.5.1. Pet. 4.7.
Now if this be the meaning of the Apostle in saying, that the time is short, to wit, That Christ will ere long come to judgment, the following Scriptures,
Now if this be the meaning of the Apostle in saying, that the time is short, to wit, That christ will ere long come to judgement, the following Scriptures,
& that they do frequently say in respect of Christs coming to them in glory, as David sates in respect of Gods coming to him in grace, Psal. 101.2. Lord when wilt thou come unto me.
& that they do frequently say in respect of Christ coming to them in glory, as David sates in respect of God's coming to him in grace, Psalm 101.2. Lord when wilt thou come unto me.
I answer, that the time betwixt, and Christs coming to judgment (however in some respects long) yet may it be sayd to be short in the following respects.
I answer, that the time betwixt, and Christ coming to judgement (however in Some respects long) yet may it be said to be short in the following respects.
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& in regard hereof our time now is said to be the the last time, & we are said to be the people, upon whom the ends of the world are come, 1 Job. 2.18. 1 Cor. 10.11.
& in regard hereof our time now is said to be the the last time, & we Are said to be the people, upon whom the ends of the world Are come, 1 Job. 2.18. 1 Cor. 10.11.
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but I meane, that in respect of eternity succeeding Christs second coming the time betwixt and that is but short for suppose it were an 100 or a 1000 yeares afore Christ shall come to judgment,
but I mean, that in respect of eternity succeeding Christ second coming the time betwixt and that is but short for suppose it were an 100 or a 1000 Years afore christ shall come to judgement,
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This is another thing, which the Apostle aimes at, in saying, that, the time is short; he would give us thereby to understand, that we have but a short while to live;
This is Another thing, which the Apostle aims At, in saying, that, the time is short; he would give us thereby to understand, that we have but a short while to live;
Should wee heare such a question undertaken to be answered out of the pulpit, we might perhaps at the first hearing of it imagine, that the party so undertaking did intend to cast a figure,
Should we hear such a question undertaken to be answered out of the pulpit, we might perhaps At the First hearing of it imagine, that the party so undertaking did intend to cast a figure,
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First, that to speake within some latitude, and compasse of time, or in generall wise, it may well be knowne how short our time is in this sort, I say the shortneste of our time may be knowne by those various Metaphors, similitudes or comparisons, wherewith in the following Scriptures, man, his life & daies are set forth in the word of God. Iob. 7.6, 7. & 9.25, 26. Psal. 38.39.
First, that to speak within Some latitude, and compass of time, or in general wise, it may well be known how short our time is in this sort, I say the shortneste of our time may be known by those various Metaphors, Similitudes or comparisons, wherewith in the following Scriptures, man, his life & days Are Set forth in the word of God. Job 7.6, 7. & 9.25, 26. Psalm 38.39.
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& 103.15, 16. 144, 4. lam 4.14. Psal. 102.3. There we read, that man, his life and daies are resembled to a wind, smoake, vapour, grasse, aflower &c. Especially I shall mention Psal. 39.5. because that scripture comes very neare to the Metaphor, which Paul useth in the text; there wee see, That God hath rolled up our time so close and neare together, that there is but the scantling of an handbredth lest unto us.
& 103.15, 16. 144, 4. lamb 4.14. Psalm 102.3. There we read, that man, his life and days Are resembled to a wind, smoke, vapour, grass, aflower etc. Especially I shall mention Psalm 39.5. Because that scripture comes very near to the Metaphor, which Paul uses in the text; there we see, That God hath rolled up our time so close and near together, that there is but the scantling of an handbreadth lest unto us.
First, None knoweth the punctuall time, day, or houre, when Christ shall come to judgement, and for proofe thereof see, Mat. 24.36. &c 25.13. Mar. 13.35. 2ly, That none knows punctually the time of his owne death, see the following Scriptures Pro. 27.1. lam. 4.14. Eccl. 9.12.
First, None Knoweth the punctual time, day, or hour, when christ shall come to judgement, and for proof thereof see, Mathew 24.36. etc. 25.13. Mar. 13.35. 2ly, That none knows punctually the time of his own death, see the following Scriptures Pro 27.1. lamb. 4.14. Ecclesiastes 9.12.
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First, That the time betwixt this & Christs second coming, is shorter then the most people for the most part are aware of, may be proved by Luk. 21.35. where it is said, that the day of judgement;
First, That the time betwixt this & Christ second coming, is shorter then the most people for the most part Are aware of, may be proved by Luk. 21.35. where it is said, that the day of judgement;
for let it be observed, and we shall find very commonly, that God doth then cut short the thread of mens lives, at what instant they think to live long;
for let it be observed, and we shall find very commonly, that God does then Cut short the thread of men's lives, At what instant they think to live long;
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and surely this that remaineth is like the good wine in the Gospel, though it comes last, yet indeed it is best of all, the life and soule of a Sermon being in the use and application of it.
and surely this that remains is like the good wine in the Gospel, though it comes last, yet indeed it is best of all, the life and soul of a Sermon being in the use and application of it.
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and the rather, because that generall exhortation will have a speciall influence into, and will prove as a speciall preparative disposing us the better for the following particuiar instructions.
and the rather, Because that general exhortation will have a special influence into, and will prove as a special preparative disposing us the better for the following particuiar instructions.
this laying to heart our end is elsewhere called the consideration of our latter end, Deut. 32.29. and in that regard I shall both exhort you & pray for you, saying in the Apostles words 2 Tim. 2.8.
this laying to heart our end is elsewhere called the consideration of our latter end, Deuteronomy 32.29. and in that regard I shall both exhort you & pray for you, saying in the Apostles words 2 Tim. 2.8.
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as is now before us, That our time is short: but who laies to heart and considers it who can say in this case as the Church did in another Lam. 3.51. Mine eye affecth my heart? Let us a little take view of all sorts and conditions of people.
as is now before us, That our time is short: but who lays to heart and considers it who can say in this case as the Church did in Another Lam. 3.51. Mine eye affecth my heart? Let us a little take view of all sorts and conditions of people.
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Doe young men and women consider and lay to heart the shortnesse of their time? Alas, they are so farre from laying to heart any alteration by death, that they lay not to heart any the least alteration by age or sicknesse:
Do young men and women Consider and lay to heart the shortness of their time? Alas, they Are so Far from laying to heart any alteration by death, that they lay not to heart any the least alteration by age or sickness:
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Having passed through youth, I come to middle age, and doe aske the Question, Whether doe people in the midst of their daies, in the height of their strenght, lay to heart the shortnes of their time? As Sampson sayd, Give me a champion, that I may fight with him, so I say, shew me an instance,
Having passed through youth, I come to middle age, and do ask the Question, Whither doe people in the midst of their days, in the height of their strength, lay to heart the shortness of their time? As Sampson said, Give me a champion, that I may fight with him, so I say, show me an instance,
Yea to come to old age, doe people when they are wll stricken in yeares, or when they begin to be sickly and doe find infirmities to be growing upon them, doe they lay to hears the shortnesse of their time.
Yea to come to old age, do people when they Are wll stricken in Years, or when they begin to be sickly and do find infirmities to be growing upon them, do they lay to hears the shortness of their time.
And because it is not sufficient to accuse, unlesse the charge be made evident, I will now make it appeare by sundry evidences, that very few doe lay to heart the shortnesse of their time;
And Because it is not sufficient to accuse, unless the charge be made evident, I will now make it appear by sundry evidences, that very few do lay to heart the shortness of their time;
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If the most of people doe indeed consider and lay to hart the shortnesse of their time, what meanes that common cry of all forts of sinnes (of drunkennesse, swearing, cursing, uncleanesse,) which we doe daily see with our eyes and heare with our eares, especially if we goe abroad to a market, fayre, or the like.
If the most of people do indeed Consider and lay to heart the shortness of their time, what means that Common cry of all forts of Sins (of Drunkenness, swearing, cursing, uncleanness,) which we do daily see with our eyes and hear with our ears, especially if we go abroad to a market, fair, or the like.
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But for more particular evidence I say, first, as the Prophet speakes in another case Hos. 7.10. so I say here, The pride of people doth testifie to their faces, that they doe not lay to heart how short their time is:
But for more particular evidence I say, First, as the Prophet speaks in Another case Hos. 7.10. so I say Here, The pride of people does testify to their faces, that they do not lay to heart how short their time is:
Would the women kind be of such a proud demeanour as is described and reproved, in the haughty Daughters of Sion, walking with stretched out necks, wanton eyes, mincing as they goe and making a tinckling with their feete.
Would the women kind be of such a proud demeanour as is described and reproved, in the haughty Daughters of Sion, walking with stretched out necks, wanton eyes, mincing as they go and making a tinkling with their feet.
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yet they think onely of one way of dying, or upon one kind of death, to wit, they think only of dying a naturall death, they think of dying by age, or in their beds;
yet they think only of one Way of dying, or upon one kind of death, to wit, they think only of dying a natural death, they think of dying by age, or in their Beds;
where as we may as well dy an untimely, or a violent death as a naturall death, we may be cut off in the midst of our daies and strengthy by a thousand disasters, we may die in a prison, we may have our throats cut,
where as we may as well die an untimely, or a violent death as a natural death, we may be Cut off in the midst of our days and strengthy by a thousand disasters, we may die in a prison, we may have our throats Cut,
For whereas Scripture tels us, that our time is in Gods hands, and that our life doth wholy depend upon his pleasure and appointment, they are as forgetfull of any such thing (as appeares by their common language) as those wordlings, whom Saint Iames reproveth for projecting this and that,
For whereas Scripture tells us, that our time is in God's hands, and that our life does wholly depend upon his pleasure and appointment, they Are as forgetful of any such thing (as appears by their Common language) as those worldlings, whom Saint James Reproveth for projecting this and that,
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and yet never asking leave of God Iam. 4.13, 14. Fiftly It appeares, in that people doe so busy themselves about trifles with neglect of the maine things necessary.
and yet never asking leave of God Iam. 4.13, 14. Fifty It appears, in that people do so busy themselves about trifles with neglect of the main things necessary.
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there are matters of farre greater moment, which are commonly neglected, and those are, The repenting of our sins, the amendment of our waies, the setting of accompts betwixt God and our soules, the making of our peace with God our Judge, the making of our calling and election sure,
there Are matters of Far greater moment, which Are commonly neglected, and those Are, The repenting of our Sins, the amendment of our ways, the setting of accounts betwixt God and our Souls, the making of our peace with God our Judge, the making of our calling and election sure,
they are as loath to come to any businesse of this nature, as ever any sluggard was to rise out of his bed, insomuch as when they are awaked by the loud cries of Gods Ministers, calling to and upon them in those words of Solemon Prov. 6.19. How long wilt thou sleepe O sluggard, when wilt thou arise out of thy sleep.
they Are as loath to come to any business of this nature, as ever any sluggard was to rise out of his Bed, insomuch as when they Are awaked by the loud cries of God's Ministers, calling to and upon them in those words of Solomon Curae 6.19. How long wilt thou sleep Oh sluggard, when wilt thou arise out of thy sleep.
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They do yawn and stretch them selves upon the bed of security and sensuallity, saying with that Sluggard Prov. 5.10. Yet a little sleepe, a little slumber, alittle folding of the hands to sleepe;
They do yawn and stretch them selves upon the Bed of security and sensuality, saying with that Sluggard Curae 5.10. Yet a little sleep, a little slumber, alittle folding of the hands to sleep;
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Wee see in experience, that Laban did not more often change lacobs wages, then many men and women have contrary to their purposes, promises, vowes and covenants changed the time of their repentance and conversion;
we see in experience, that Laban did not more often change lacobs wages, then many men and women have contrary to their Purposes, promises, vows and Covenants changed the time of their Repentance and conversion;
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Briefly and undeniably, The whole course of peoples lives doth testifie to their faces, that the shortnesse of their time is not laid to heart by them:
Briefly and undeniably, The Whole course of peoples lives does testify to their faces, that the shortness of their time is not laid to heart by them:
but because I desire to speake somewhat to some of the uses, which the Apostle doth expressly inferre from the point, I must therefore of necessitie forbeare the prosecution of any of the said particulars.
but Because I desire to speak somewhat to Some of the uses, which the Apostle does expressly infer from the point, I must Therefore of necessity forbear the prosecution of any of the said particulars.
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for what he saies to Hushands, saying [ let them, that have wives be as if they had none ] must be understood as spoken likewise to wives (for as they who have wives must live as if they had none,
for what he Says to Husbands, saying [ let them, that have wives be as if they had none ] must be understood as spoken likewise to wives (for as they who have wives must live as if they had none,
so for a like reason those who have husbands must live as if they had none) The Apostles true and full meaning is, That the shortnesse of the time considered, those who are married should so live as if they were loosed, or unmarried.
so for a like reason those who have Husbands must live as if they had none) The Apostles true and full meaning is, That the shortness of the time considered, those who Are married should so live as if they were loosed, or unmarried.
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as Christ said [ De praesenti ] to the Samaritan woman concerning her reputed husband, He, whom I now have, shall not alwaies be my Husband, She whom I now have, shall not alwaies be my wife.
as christ said [ De praesenti ] to the Samaritan woman Concerning her reputed husband, He, whom I now have, shall not always be my Husband, She whom I now have, shall not always be my wife.
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They are affected as Jonah was, when he had got a gourd, they are glad out of measure, saying as Laodicea in another case, I am rich and increased in comfort,
They Are affected as Jonah was, when he had god a gourd, they Are glad out of measure, saying as Laodicea in Another case, I am rich and increased in Comfort,
I am made and I am made for ever, I shall never be a widow &c. and thence it is, that God making a sudden and unexpected alteration, they are as much overwhelmed with sorrow and amazement,
I am made and I am made for ever, I shall never be a widow etc. and thence it is, that God making a sudden and unexpected alteration, they Are as much overwhelmed with sorrow and amazement,
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Man and wife must soe live in the Hourse as the Patriarchs did in the world, to wit, as strangers and sojourners together Heb. 11.13, 14. 2 Would man and wife so live married, as unmarried, they must be carefull to use all the comforts and contents of marriage soberly and moderately.
Man and wife must so live in the Horse as the Patriarchs did in the world, to wit, as Strangers and sojourners together Hebrew 11.13, 14. 2 Would man and wife so live married, as unmarried, they must be careful to use all the comforts and contents of marriage soberly and moderately.
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It is one maine part of the Apostles end and scope in these words, to exhort all married persons unto Christian sobrietie and moderation in the use of all mariage contentments,
It is one main part of the Apostles end and scope in these words, to exhort all married Persons unto Christian sobriety and moderation in the use of all marriage contentment's,
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Thirdly, That man and wife may so live married as if they were unmarried, they must have a speciall care not to coole or abate in affection to the Lord Iesus Christ. We must still love the Lord Iesus Christ in such sort,
Thirdly, That man and wife may so live married as if they were unmarried, they must have a special care not to cool or abate in affection to the Lord Iesus christ. We must still love the Lord Iesus christ in such sort,
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but it is not to forsake the Lord Christ. This admonition is the rather needfull, because of the common fault of very many married couples in the world.
but it is not to forsake the Lord christ. This admonition is the rather needful, Because of the Common fault of very many married couples in the world.
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for as some couples do love too little, and searse at all, so others do love one another too much, in so much as that they do quite dote one upon another,
for as Some couples do love too little, and searse At all, so Others do love one Another too much, in so much as that they do quite dote one upon Another,
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God may have the same controversie against many married persons as he had against Ephesus, to wit, That they have lost much of their first love to him.
God may have the same controversy against many married Persons as he had against Ephesus, to wit, That they have lost much of their First love to him.
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I might here have added certained other particulars, but that I hasten to speak a few words concerning the next particular, And they that weep as if they wept not.
I might Here have added certained other particulars, but that I hasten to speak a few words Concerning the next particular, And they that weep as if they wept not.
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I cannot say indeed, tha it is the scope of the Apostle in the text to presse the belceving Corinths to sorrow for sinne above all things, neverthelesse I have thought good to answer the Question in this sort, in the first place partly because it is a true saying, That a Christian ought so to weep for his sinnes as not weeping for his sufferings (for our sufferings we must so weep, as not weeping;
I cannot say indeed, than it is the scope of the Apostle in the text to press the belceving Corinths to sorrow for sin above all things, nevertheless I have Thought good to answer the Question in this sort, in the First place partly Because it is a true saying, That a Christian ought so to weep for his Sins as not weeping for his sufferings (for our sufferings we must so weep, as not weeping;
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and plentifully weep for their sinnes, cannot choose but weep moderately for any outward suffering, which faid, moderation is the scope of the Apostle in the text.
and plentifully weep for their Sins, cannot choose but weep moderately for any outward suffering, which faid, moderation is the scope of the Apostle in the text.
and one cause why Solomon tels us, that sorrow is better then laughter, is because (saies he) by the sadnesse of the countenance the heart is made better, more soft, and more humble Eccl. 7.3.
and one cause why Solomon tells us, that sorrow is better then laughter, is Because (Says he) by the sadness of the countenance the heart is made better, more soft, and more humble Ecclesiastes 7.3.
We should therefore so weep, as that we do not refuse such Christian advise, counsell, or comfort, as it fit to be given unto persons in our sad condition.
We should Therefore so weep, as that we do not refuse such Christian Advice, counsel, or Comfort, as it fit to be given unto Persons in our sad condition.
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for many weep for their losses, as Rachel did for the losse of her children [ they will not be comforted ] or as Israel did for their bondage [ They harkned not unto Moses for anguish of heart, Exod. 6.9. ]
for many weep for their losses, as Rachel did for the loss of her children [ they will not be comforted ] or as Israel did for their bondage [ They hearkened not unto Moses for anguish of heart, Exod 6.9. ]
I shall for this referre you to such Scriptures as wherein patience under all losses and crosses is as a very speciall and Christian vertue, commanded, and wherein the contrary evils of fretting, murmuring,
I shall for this refer you to such Scriptures as wherein patience under all losses and Crosses is as a very special and Christian virtue, commanded, and wherein the contrary evils of fretting, murmuring,
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Fourthly, That we may so weep as not weeping, we must so weep as not to dishonour our Religion and specially that faith and hope, which we professe to have in God.
Fourthly, That we may so weep as not weeping, we must so weep as not to dishonour our Religion and specially that faith and hope, which we profess to have in God.
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And more especially we should beware of so mourning as to dishonour our faith and hope in God, either that hope, which we professe to have either touching our selves,
And more especially we should beware of so mourning as to dishonour our faith and hope in God, either that hope, which we profess to have either touching our selves,
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Every true Saint and servant of God is most deeply, most highly in the love & favour of God (as the Scriptures do testisie) and they cannot be under such sadnesse for any outward losse and crosse,
Every true Saint and servant of God is most deeply, most highly in the love & favour of God (as the Scriptures do testify) and they cannot be under such sadness for any outward loss and cross,
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but that stil they have abundant cause to rejoice in the interests, which they have in the favour & friendship of the Lord Iesus Christ, in so much as that Iesus Christ may well say to his over sad and pensive servants,
but that still they have abundant cause to rejoice in the interests, which they have in the favour & friendship of the Lord Iesus christ, in so much as that Iesus christ may well say to his over sad and pensive Servants,
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as Elkanah did to his beloved Hannah, 1 Sam. 1.8. Why weepest thou and why is thy heart so much, so over much grieved, am not I better to thee then ten sons.
as Elkanah did to his Beloved Hannah, 1 Sam. 1.8. Why Weepest thou and why is thy heart so much, so over much grieved, am not I better to thee then ten Sons.
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but onely those, to whom it is given, I meane, the true Saints and servants and children of God, such as can say with the spouse in the Canticles (I am my welbeloveds and my welbeloved is mine) and therefore Qui potest capere, capiat,) They that can receive this comfort as belonging to them, let them and them alone receive it,
but only those, to whom it is given, I mean, the true Saints and Servants and children of God, such as can say with the spouse in the Canticles (I am my welbeloveds and my well-beloved is mine) and Therefore Qui potest capere, Capita,) They that can receive this Comfort as belonging to them, let them and them alone receive it,
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