The grand statute: or The law of death unalterable; opened and applied in a sermon preached May 11. 1660. At the funerals of that pious, useful, and much lamented gent. Mr. John Cope in the parish-church of St. Mary-Bothaw London. By John Kitchin, M.A. minister of St. Mary-Abchurch London.
namely, to compare Law and Gospel together, and hereby to prove the Gospel-Administration to be far more excellent than the Mosaical Oeconomy, and Legal dispensation; And this he does briefly, but fully, in a few words, but in many particulars.
namely, to compare Law and Gospel together, and hereby to prove the Gospel administration to be Far more excellent than the Mosaical Oeconomy, and Legal Dispensation; And this he does briefly, but Fully, in a few words, but in many particulars.
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In the 23. ver. It was therefore necessary saith the Apostle, that the patterns of things in the heavens should be purified with these, meaning the Legal Ceremonies before mentioned, but the heavenly things themselves with better sacrifices than these: this is the comparison;
In the 23. ver. It was Therefore necessary Says the Apostle, that the patterns of things in the heavens should be purified with these, meaning the Legal Ceremonies before mentioned, but the heavenly things themselves with better Sacrifices than these: this is the comparison;
Gospel Ordinances are NONLATINALPHABET, they are heavenly things, so called for their stability, for their perpetuity, for their sublimity, for their spirituality, whereas the Legal Ceremonies they were at the best but NONLATINALPHABET, the patterns of heavenly things, these were the substance, those were but the shadows; those were meaner, these were better sacrifices;
Gospel Ordinances Are, they Are heavenly things, so called for their stability, for their perpetuity, for their sublimity, for their spirituality, whereas the Legal Ceremonies they were At the best but, the patterns of heavenly things, these were the substance, those were but the shadows; those were meaner, these were better Sacrifices;
This he proves and illustrates in the next verse to the end, and that in four particulars: 1. We have a better Priest. 2. We have a better offering. 3. We have a better place. 4. We have a better manner.
This he Proves and illustrates in the next verse to the end, and that in four particulars: 1. We have a better Priest. 2. We have a better offering. 3. We have a better place. 4. We have a better manner.
but our offering is but once, and once for all; not towards the end of the year, but towards the end of the world, verse 26. with 25. Nor yet that he should offer himself often, — for then must he often have suffered since the foundation of the world,
but our offering is but once, and once for all; not towards the end of the year, but towards the end of the world, verse 26. with 25. Nor yet that he should offer himself often, — for then must he often have suffered since the Foundation of the world,
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2. The Celerity of Judgement after Death, but after this Judgement, NONLATINALPHABET, immediatè post, as the phrase imports. John 19.38. Ile handle the first of these only, The certainty of Death. It is appointed, &c. Wherein you have three Doctrines observable.
2. The Celerity of Judgement After Death, but After this Judgement,, immediatè post, as the phrase imports. John 19.38. I'll handle the First of these only, The certainty of Death. It is appointed, etc. Wherein you have three Doctrines observable.
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3. Death ever comes by, and never comes but by Gods appointment: It is appointed unto men, &c. I shall God willing, handle them all, and therefore I can but paraphrase upon each particular.
3. Death ever comes by, and never comes but by God's appointment: It is appointed unto men, etc. I shall God willing, handle them all, and Therefore I can but Paraphrase upon each particular.
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adeath of grace, which is sinful; a death of sin, which is gracious and spiritual; a death of the person, which is penal; or there is, 1. A death in sin. 2. A death to sin. 3. A death for sin.
adeath of grace, which is sinful; a death of since, which is gracious and spiritual; a death of the person, which is penal; or there is, 1. A death in since. 2. A death to since. 3. A death for since.
ah my wife, or ah husband! ah my Lord, or ah his glory! there are thousands of these walking ghosts go up and down the streets every day, and that without observation;
ah my wife, or ah husband! ah my Lord, or ah his glory! there Are thousands of these walking Ghosts go up and down the streets every day, and that without observation;
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the widow may bedead also, if she be not careful and watchful, the widow that lives in pleasure is dead, yea twice dead, Jude 12. 2. A death to sin, as Barzillai was dead to Davids Courtship, to whom all his royal and pompous entertainment would seeme but as dry and saplesse things; 2 Sam. 19.35.
the widow may bedead also, if she be not careful and watchful, the widow that lives in pleasure is dead, yea twice dead, U^de 12. 2. A death to since, as Barzillai was dead to Davids Courtship, to whom all his royal and pompous entertainment would seem but as dry and sapless things; 2 Sam. 19.35.
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Can I discerne betweene good and evil? Can thy servant taste what I eate or what I drink? Can I hear any more the voice of singing-men or singing-women? He was dead ey'd to his Pageants,
Can I discern between good and evil? Can thy servant taste what I eat or what I drink? Can I hear any more the voice of Singing-men or Singingwomen? He was dead eyed to his Pageants,
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3. A death for sin, the work turn'd into wages, the crime made the punishment, Rom. 6.23. The wages of sin is death, Rom. 6.21. The end of sin is death.
3. A death for since, the work turned into wages, the crime made the punishment, Rom. 6.23. The wages of since is death, Rom. 6.21. The end of since is death.
1. The death of the Surety, or the death of Christ for us; and this is a glorious death, this is a Christians triumphant death, we can boast of this death against all the world, against all the Divels in Hell, against all accusations of conscience, against all exactions of Justice;
1. The death of the Surety, or the death of christ for us; and this is a glorious death, this is a Christians triumphant death, we can boast of this death against all the world, against all the Devils in Hell, against all accusations of conscience, against all exactions of justice;
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this will smooth the wrinckles of Gods brow, and appease his anger and indignation, as that of Uriah 's did Davids; Uriah the Hittite is dead also, that pleased David; so Christ our Sacrifice is dead also, and that pleases God.
this will smooth the wrinkles of God's brow, and appease his anger and Indignation, as that of Uriah is did Davids; Uriah the Hittite is dead also, that pleased David; so christ our Sacrifice is dead also, and that Pleases God.
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Nay, we can boast of this death even against death it self, O death where's thy sting? O grave where's thy victory? thanks be to God which giveth us the victory through our Lord Jesus Christ, 1 Cor. 15.55, 57. There are two parts of that triumphant NONLATINALPHABET, sung accordingly by both parts of a Saint:
Nay, we can boast of this death even against death it self, Oh death where's thy sting? O grave where's thy victory? thanks be to God which gives us the victory through our Lord jesus christ, 1 Cor. 15.55, 57. There Are two parts of that triumphant, sung accordingly by both parts of a Saint:
over the sting of death, by sanctification: over the stroke of death by resurrection: and both through the death of Christ who by death has slain death as the water-Snake does the Crocodile.
over the sting of death, by sanctification: over the stroke of death by resurrection: and both through the death of christ who by death has slave death as the water-Snake does the Crocodile.
First, In the separation of the soul from the body, and this is a little troublesome death, especially to nature, these two old acquaintance play loth to depart when the time comes;
First, In the separation of the soul from the body, and this is a little troublesome death, especially to nature, these two old acquaintance play loath to depart when the time comes;
nay beloved, a child of God himself may sometimes be so fearful of this King of terrors, that at the approach of death he may be forced to cry quarter: So did David, Oh spare me!
nay Beloved, a child of God himself may sometime be so fearful of this King of terrors, that At the approach of death he may be forced to cry quarter: So did David, O spare me!
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Secondly, In the separation of soul and body both from God to all eternity, and this is the bitternesse of death, this is the dregs of death, this is death armed, death with a sting and poyson too:
Secondly, In the separation of soul and body both from God to all eternity, and this is the bitterness of death, this is the dregs of death, this is death armed, death with a sting and poison too:
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it being as certaine that every man shall die, as it is certaine that he lives, Psal. 89.48. What man is he that liveth and shall not see death? Shall he deliver his soul from the hand of the grave? Selah:
it being as certain that every man shall die, as it is certain that he lives, Psalm 89.48. What man is he that lives and shall not see death? Shall he deliver his soul from the hand of the grave? Selac:
if sin had not been committed, death had not been appointed; he hath appeared saith the Apostle, to put away sin, as it is appointed to men to die, (viz.) because of sin; if we had not sinned, we had not died; upon the death of the soul, came in the death of the body; the kernel was corrupted, and the shell became rotten and withered: Gen. 2.17. In the day thou eatest thereof thou shalt surely die, 'tis in the Hebrew, dying thou shalt die;
if sin had not been committed, death had not been appointed; he hath appeared Says the Apostle, to put away since, as it is appointed to men to die, (viz.) Because of since; if we had not sinned, we had not died; upon the death of the soul, Come in the death of the body; the kernel was corrupted, and the shell became rotten and withered: Gen. 2.17. In the day thou Eatest thereof thou shalt surely die, it's in the Hebrew, dying thou shalt die;
dying in eating, thou shalt die for eating; dying as the sin, thou shalt die as the scourge; dying as the crime, thou shalt die as the curse; dying in the soul, thou shalt die in the body, yea and in soul also to all eternity.
dying in eating, thou shalt die for eating; dying as the since, thou shalt die as the scourge; dying as the crime, thou shalt die as the curse; dying in the soul, thou shalt die in the body, yea and in soul also to all eternity.
as Pelagians and Socinians upon different grounds and reasons, which I shall here neither canvase, much lesse go about to confute; only propound to sober judgements that of the Apostle;
as Pelagians and socinians upon different grounds and Reasons, which I shall hear neither canvas, much less go about to confute; only propound to Sobrium Judgments that of the Apostle;
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and NONLATINALPHABET, as he said, Paul for my money, Rom. 6.23. The wages of sin is death, death temporal as well as eternal, as is clear by that, Rom. 5.12. By one man sin entred into the world, and death by sinne, and so death passed upon all men, (viz.) natural death, temporal death.
and, as he said, Paul for my money, Rom. 6.23. The wages of since is death, death temporal as well as Eternal, as is clear by that, Rom. 5.12. By one man since entered into the world, and death by sin, and so death passed upon all men, (viz.) natural death, temporal death.
2. Is it so, that death is the lot and portion of all men? Then let us be exhorted seriously and in good earnest 1. To look for it. 2. To provide for it.
2. Is it so, that death is the lot and portion of all men? Then let us be exhorted seriously and in good earnest 1. To look for it. 2. To provide for it.
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Art thou greater than our father Abraham which is dead? said they, John 8.53. so say I, thou rich man, thou strong man, thou young man, thou good man, thou great man, art thou greater than our father Abraham that's dead? Josh. 23.14. Isa. 40.6. I go the way of all flesh saith Joshua: what man, art not thou flesh? mark, all flesh is grass, and all the goodlinesse thereof as the flower of grasse;
Art thou greater than our father Abraham which is dead? said they, John 8.53. so say I, thou rich man, thou strong man, thou young man, thou good man, thou great man, art thou greater than our father Abraham that's dead? Josh. 23.14. Isaiah 40.6. I go the Way of all Flesh Says joshua: what man, art not thou Flesh? mark, all Flesh is grass, and all the goodliness thereof as the flower of grass;
2. Let me hence perswade you to provide for it, as it is your wisdom to look for it, so it will be your interest and security to provide for it, make a vertue of a necessity;
2. Let me hence persuade you to provide for it, as it is your Wisdom to look for it, so it will be your Interest and security to provide for it, make a virtue of a necessity;
must you die? oh be willing to die, oh be ready to die; That's a gallant speech of the Apostles, 2 Tim. 4.6. I am ready to be offer'd, saith Paul, i. e.
must you die? o be willing to die, o be ready to die; That's a gallant speech of the Apostles, 2 Tim. 4.6. I am ready to be offered, Says Paul, i. e.
For the Lords sake Sirs make it your businesse to be ready to die, that you may be able to say, Why is his chariot so long a coming, Judg. 5.28. and why tarry the wheeles of his chariot? I am ready to be offered.
For the lords sake Sirs make it your business to be ready to die, that you may be able to say, Why is his chariot so long a coming, Judges 5.28. and why tarry the wheels of his chariot? I am ready to be offered.
Doubtless there were many of the old World, that kept a great deal of scuffling and scrambling to get upon the Ark, when they saw the Flood was come indeed;
Doubtless there were many of the old World, that kept a great deal of scuffling and scrambling to get upon the Ark, when they saw the Flood was come indeed;
Just so 'tis here, to those that are out of Christ death is NONLATINALPHABET, the King of terrors, as Job speaks, and all have reason to fear him but Christ comes, and he cuts off his head with his own sword, he kils death by death;
Just so it's Here, to those that Are out of christ death is, the King of terrors, as Job speaks, and all have reason to Fear him but christ comes, and he cuts off his head with his own sword, he kills death by death;
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get into Christ, and you make a perfect conquest of death, that you need not fear it; Rev. 12.11. They overcame by the blood of the Lamb, and by the word of their Testimony, and then they lov'd not their lives unto the death:
get into christ, and you make a perfect conquest of death, that you need not Fear it; Rev. 12.11. They overcame by the blood of the Lamb, and by the word of their Testimony, and then they loved not their lives unto the death:
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if a man was dying, and not Christless, he might be comfortable, yea exceding joyful: he might sing Simeons song, Egredere anima mea, now Lord let me be gone;
if a man was dying, and not Christless, he might be comfortable, yea exceeding joyful: he might sing Simeons song, go forth anima mea, now Lord let me be gone;
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if a man was Christless, and not dying, it might be somewhat tolerable: for happily the next meeting of Christ in an Ordinance, might be towards him his time of love;
if a man was Christless, and not dying, it might be somewhat tolerable: for happily the next meeting of christ in an Ordinance, might be towards him his time of love;
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this would tune thy spirit into a dying frame, this would make thee moderate thy joyes, thy griefs, thy cares, thy loves, all thy passions and affections:
this would tune thy Spirit into a dying frame, this would make thee moderate thy Joys, thy griefs, thy Cares, thy loves, all thy passion and affections:
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enough soul, enough, I must die ere long, and what needs all this? I have read a story of one, that observing a riotous young Prodigal and Gallant to spend his time loosely,
enough soul, enough, I must die ere long, and what needs all this? I have read a story of one, that observing a riotous young Prodigal and Gallant to spend his time loosely,
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and wantonly, and sinfully from day to day, gave him a Ring with a Death's head engraven upon it, on this condition, that he should one hour daily for seven days together look on't and think on't:
and wantonly, and sinfully from day to day, gave him a Ring with a Death's head engraven upon it, on this condition, that he should one hour daily for seven days together look oned and think oned:
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oh beloved, if you would but think on't a little every day, if the living (as Solomon saith) would but lay it to heart now and then, what a change might be hoped for in mens lives and conversations!
o Beloved, if you would but think oned a little every day, if the living (as Solomon Says) would but lay it to heart now and then, what a change might be hoped for in men's lives and conversations!
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Those that put away from them the evil day, what did they do? Amos 6. They lay upon beds of Ivory, they stretcht themselves upon their couches, they ate Lambs out of the flock, they drank wine in bowls, they chanted to the sound of the Viol,
Those that put away from them the evil day, what did they do? Amos 6. They lay upon Beds of Ivory, they stretched themselves upon their couches, they ate Lambs out of the flock, they drank wine in bowls, they chanted to the found of the Violent,
They minded nothing, but eating, and drinking, and singing, and sleeping, and gave themselves over to all manner of luxury, pleasure, and licentiousness;
They minded nothing, but eating, and drinking, and singing, and sleeping, and gave themselves over to all manner of luxury, pleasure, and licentiousness;
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whereas if they would but have suffered a death's head to have come to'th Table, it would have marr'd their mirth, and spoyl'd all their seasting and revelling,
whereas if they would but have suffered a death's head to have come to'th Table, it would have marred their mirth, and spoiled all their seasting and reveling,
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a Mene Mene, a numbring of their dayes a while by a serious consideration and meditation of death, would have brought them to a sober moderation in all things,
a Mene Mene, a numbering of their days a while by a serious consideration and meditation of death, would have brought them to a Sobrium moderation in all things,
those Ephesian Beasts and Corinthian Swine that Paul met with, they could quaff, and carouse to one another even out of a deaths head, they could revel and be drunk,
those Ephesian Beasts and Corinthian Swine that Paul met with, they could quaff, and carouse to one Another even out of a death's head, they could revel and be drunk,
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oh but to consider death and its consequents together, videre id manticae quod in tergo est, to look upon death with its after-claps, death and judgement at the heels, death and hell following it, death and eternity after death;
o but to Consider death and its consequents together, To see id manticae quod in tergo est, to look upon death with its afterclaps, death and judgement At the heels, death and hell following it, death and eternity After death;
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'tis the prison makes the Sargeant terrible, and 'tis the gallows makes the Judge formidable, and 'tis Judgment and Eternity that makes death so considerable; after this judgement, saith the Text.
it's the prison makes the sergeant terrible, and it's the gallows makes the Judge formidable, and it's Judgement and Eternity that makes death so considerable; After this judgement, Says the Text.
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Some say that this word NONLATINALPHABET once, is modus Praedicati non Subjecti; it is not say they, to be referred to dying but to appoynting, and so they quite alter the sense:
some say that this word once, is modus Praedicati non Subject; it is not say they, to be referred to dying but to appointing, and so they quite altar the sense:
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But this reading, though it may possibly agree with the Apostles Grammar, yet it doth not agree with his Logick; though it may happily stand in the Text, it cannot stand in the Context; the Apostle is here proving that Christ must be offered but once, and he proves it thus:
But this reading, though it may possibly agree with the Apostles Grammar, yet it does not agree with his Logic; though it may happily stand in the Text, it cannot stand in the Context; the Apostle is Here proving that christ must be offered but once, and he Proves it thus:
However if this place should be intricate, other places are plain; Job 14.14. If a man die, shall he live again? his meaning is, No, he shall not live a natural life again, to die a second time, Luke 12.4. Be not afraid of them that kill the body, and after that have no more that they can do:
However if this place should be intricate, other places Are plain; Job 14.14. If a man die, shall he live again? his meaning is, No, he shall not live a natural life again, to die a second time, Lycia 12.4. Be not afraid of them that kill the body, and After that have no more that they can do:
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as the Shunamites Son, and Jairus daughter, and the Naimite, and Lazarus and others, but this was extraordinary, to magnifie the wonderful power of God in their present resurrection;
as the Shunamites Son, and Jairus daughter, and the Naimite, and Lazarus and Others, but this was extraordinary, to magnify the wondered power of God in their present resurrection;
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Death comes once, we cannot avoid it, and it comes but once, why should we fear it? that place I mentioned before, is pertinent to this purpose, Luke 12.4. Be not afraid of them that kill he body, and after that have no more that they can do;
Death comes once, we cannot avoid it, and it comes but once, why should we Fear it? that place I mentioned before, is pertinent to this purpose, Lycia 12.4. Be not afraid of them that kill he body, and After that have no more that they can do;
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you must first die unto sin, before you can well die unto nature; if your lusts be not dead before you die, your hearts will be dead when you come to die,
you must First die unto since, before you can well die unto nature; if your Lustiest be not dead before you die, your hearts will be dead when you come to die,
no meeting of the first death, and no freedom from the second death, without a part in the first resurrection: Col. 3.3. Ye aredead, and your life is hid with Christ in God; but you are dead first.
no meeting of the First death, and no freedom from the second death, without a part in the First resurrection: Col. 3.3. You aredead, and your life is hid with christ in God; but you Are dead First.
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Says the Prophet to Hezekiah, Set thine house in order, for thou must die, Isa. 38.1. q.d. let every thing be done, let all thy business be dispatcht, let there be nothing wanting to entertain death; alas Christians!
Says the Prophet to Hezekiah, Set thine house in order, for thou must die, Isaiah 38.1. Q.d let every thing be done, let all thy business be dispatched, let there be nothing wanting to entertain death; alas Christians!
Does your pain require all your groans, and have you any left for your sin? 'tis egregious deceit. Eccles. 9.10. Whatsoever thine hand findeth to do, do it with thy might, or as the Syriack has it, do it whilest thou hast might;
Does your pain require all your groans, and have you any left for your since? it's egregious deceit. Eccles. 9.10. Whatsoever thine hand finds to do, do it with thy might, or as the Syriac has it, do it whilst thou hast might;
but he would die with Socrates; no; Balaams wishes are foolish and fruitless: if you would die well, Christians, you must have a care to live well; qualis vita, finis ita;
but he would die with Socrates; no; Balaams wishes Are foolish and fruitless: if you would die well, Christians, you must have a care to live well; qualis vita, finis ita;
if you would die quietly, you must live strictly; if you would die comfortably, you must live conformably; if you would die happily, you must live holily. Mark the perfect man,
if you would die quietly, you must live strictly; if you would die comfortably, you must live conformably; if you would die happily, you must live holily. Mark the perfect man,
Thou turnest man to destruction, says Moses, and sayst, return ye children of men, Psal. 90.3. whoever may be the inst•ument, 'tis God alone that is the chief Agent in life and death;
Thou Turnest man to destruction, Says Moses, and Sayest, return you children of men, Psalm 90.3. whoever may be the inst•ument, it's God alone that is the chief Agent in life and death;
The red horses, and the white horses, or the pale horses, as 'tis in the Revelations, these come forth from the brazen mountains, intimating that death, all kind of death, the death of war, the red horses, the death of peace, the white or pale horses, it happens and fals out according to Gods purpose and immutable decree, that's as firm and stable as brazen mountains which cannot be removed.
The read Horses, and the white Horses, or the pale Horses, as it's in the Revelations, these come forth from the brazen Mountains, intimating that death, all kind of death, the death of war, the read Horses, the death of peace, the white or pale Horses, it happens and falls out according to God's purpose and immutable Decree, that's as firm and stable as brazen Mountains which cannot be removed.
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Use. Does Death ever comeby, and never come but by Gods appointment? Then when any of our nearest or dearest friends and relations are taken out of the world by death, this consideration should work us 1. To comfort; or at least 2. To silence and submission to the hand of God.
Use. Does Death ever comeby, and never come but by God's appointment? Then when any of our nearest or dearest Friends and relations Are taken out of the world by death, this consideration should work us 1. To Comfort; or At least 2. To silence and submission to the hand of God.
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should we not take comfort when the will of God is done? David would not be comforted while his child was sick, he would neither eat, nor drink, nor anoint;
should we not take Comfort when the will of God is done? David would not be comforted while his child was sick, he would neither eat, nor drink, nor anoint;
remember, it is appointed, do not put'h finger 'ith eye and cry, but lay the hand upon the mouth, and be silent. Aaron held his peace, Levit. 10.3. what Aaron was this? why look into Psalm 106.16. Aaron, the Saint of the Lord, Saint Aaron, he held his peace;
Remember, it is appointed, do not put'h finger With eye and cry, but lay the hand upon the Mouth, and be silent. Aaron held his peace, Levit. 10.3. what Aaron was this? why look into Psalm 106.16. Aaron, the Saint of the Lord, Saint Aaron, he held his peace;
1. Your Friend is well I hope; he is not dead, but sleeps: and if he sleeps, he shall do well, John 11.12. he is not lost but gone. Mors non est interitus, sed introitus; NONLATINALPHABET. Philostrat. in He•oicis.
1. Your Friend is well I hope; he is not dead, but sleeps: and if he sleeps, he shall do well, John 11.12. he is not lost but gone. Mors non est Ruin, sed introitus;. Philostratus. in He•oicis.
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Fratres nostros non esse lugendos de s•cuio liberatos, cum sciamus nos eos NONLATINALPHABET amitti sed praemitti: & paulo post nec accipiendas esse atras vestes quando i•i indumenta alba jam sumpserint. Cyprian de Mortalit.
Brothers nostros non esse lugendos de s•cuio liberatos, cum sciamus nos eos amitti sed praemitti: & Paul post nec accipiendas esse atras vestes quando i•i Indumenta alba jam sumpserint. Cyprian de Mortality.
says Cyprian, Death is not an End, but an Entrance; 'tis not a Destruction, but a Translation; man does not cease to be, but only to appear. Why will you grudge him his happiness? why will you mourn when he rejoyces? Joh. 20.15. Jesus said unto her, Woman, why weepest thou? whom seekest thon? Mary stood by the Sepulchre weeping, ver. 11. Mary, why weepest thou saith Christ, q. d.
Says Cyprian, Death is not an End, but an Entrance; it's not a Destruction, but a translation; man does not cease to be, but only to appear. Why will you grudge him his happiness? why will you mourn when he rejoices? John 20.15. jesus said unto her, Woman, why Weepest thou? whom Seekest thon? Marry stood by the Sepulchre weeping, ver. 11. Marry, why Weepest thou Says christ, q. worser.
he now tries you to see how you can trust him; said Elkanah once to Hannah, 1 Sam. 1.8. Hannah, Hannah, am not I better to thee then ten sons? why God seems now to speak the very same language, Hannah, Hannah, am not I better to thee then ten Husbands? am I not better to thee then ten Fathers? am not I better to you all then ten thousand Friends? Oh be silent, be silent.
he now tries you to see how you can trust him; said Elkanah once to Hannah, 1 Sam. 1.8. Hannah, Hannah, am not I better to thee then ten Sons? why God seems now to speak the very same language, Hannah, Hannah, am not I better to thee then ten Husbands? am I not better to thee then ten Father's? am not I better to you all then ten thousand Friends? O be silent, be silent.
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But methinks I see abundance of objections crowding in, and beloved, I beseech you give me leave to confine the rest of my Sermon, at least to suit it to one particular ear;
But methinks I see abundance of objections crowding in, and Beloved, I beseech you give me leave to confine the rest of my Sermon, At least to suit it to one particular ear;
let one forsake father, and mother, and cleave to's wife, or husband, and they twain shall be one flesh, Matth. 19.5. aye but let one forsake father, and mother, and wife, and husband, and all to cleave to Christ, Matth. 10.37. and they twain shall be one spirit, 1 Cor. 6.17.
let one forsake father, and mother, and cleave to's wife, or husband, and they twain shall be one Flesh, Matthew 19.5. aye but let one forsake father, and mother, and wife, and husband, and all to cleave to christ, Matthew 10.37. and they twain shall be one Spirit, 1 Cor. 6.17.
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If Christ be your Husband, be willing to part with this husband; you know it was Eve 's comfort in a like case, Gen. 4.25. God (saith she) hath appointed me another seed instead of Abel.
If christ be your Husband, be willing to part with this husband; you know it was Eve is Comfort in a like case, Gen. 4.25. God (Says she) hath appointed me Another seed instead of Abel.
2. Be silent, why so? NONLATINALPHABET, it is appointed, there's no murmuring, there's no repining, there's no lifting at the brazen mountain; it is appointed.
2. Be silent, why so?, it is appointed, there's no murmuring, there's no repining, there's no lifting At the brazen mountain; it is appointed.
Object. Aye, but I have lost a good husband, a careful, provident, faithful husband, I never had need to care for any thing in my life, he brought me every thing to my hand, I wanted nothing;
Object. Aye, but I have lost a good husband, a careful, provident, faithful husband, I never had need to care for any thing in my life, he brought me every thing to my hand, I wanted nothing;
If you do not believe, you may indeed lose him for ever, they entred not in because of unbelief, Heb. 3.19. They longed for, they aimed at, they went towards, they came near, oh but they entred not in, because of unbelief:
If you do not believe, you may indeed loose him for ever, they entered not in Because of unbelief, Hebrew 3.19. They longed for, they aimed At, they went towards, they Come near, o but they entered not in, Because of unbelief:
of all the enemies they had to grapple with, unbelief was the strongest, The Anakims were soone routed, the Zamzummims presently conquered, the walls and bulwarks easily demolish't, the river Jordan instantly retreated,
of all the enemies they had to grapple with, unbelief was the Strongest, The Anakims were soon routed, the Zamzummims presently conquered, the walls and bulwarks Easily demolished, the river Jordan instantly retreated,
2. Be silent, why? NONLATINALPHABET, 'tis a brazen mountain, and it cannot be removed: if now you have any farther dispute with God, go answer the Prophet, Isa. 41.21. Produce your cause saith the Lord, bring forth your strong reasons, saith the King of Jacob. No no beloved, 'tis impar congressus, you'l have the worst;
2. Be silent, why?, it's a brazen mountain, and it cannot be removed: if now you have any farther dispute with God, go answer the Prophet, Isaiah 41.21. Produce your cause Says the Lord, bring forth your strong Reasons, Says the King of Jacob. No no Beloved, it's impar congressus, You'll have the worst;
And for my own part, I must acknowledge I have often times much more profited by the reading, or hearing of the life of some pious and exemplary Christian,
And for my own part, I must acknowledge I have often times much more profited by the reading, or hearing of the life of Some pious and exemplary Christian,
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And if the brazen Serpent it self be made an Idol, 'tis not only lawful, but commendable to break it in pieces and call it Nehushtan; and lastly, because I would not, oh I would not gash those wounds again,
And if the brazen Serpent it self be made an Idol, it's not only lawful, but commendable to break it in Pieces and call it Nehushtan; and lastly, Because I would not, o I would not gash those wounds again,
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that there is this day a good man faln in Israel; so I call him, a true Nathaniel, a Demetrius indeed, who had a good report of all men and of the truth it self:
that there is this day a good man fallen in Israel; so I call him, a true Nathaniel, a Demetrius indeed, who had a good report of all men and of the truth it self:
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no Epithite methinks so fitly becoming him as this, and which I have heard again and again rung in mine ears, Good Mr. Cope is dead, good Mr. Cope is dead, and this sure is a great loss;
no Epithet methinks so fitly becoming him as this, and which I have herd again and again rung in mine ears, Good Mr. Cope is dead, good Mr. Cope is dead, and this sure is a great loss;
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A good man to help with his prayers, a good man to advise with his counsels, a good man to interpose with his authority, this is the losse we lament, we have lost a good man: death has blotted out a Vowel, and I fear me, there will be much silence where he is lacking:
A good man to help with his Prayers, a good man to Advice with his Counsels, a good man to interpose with his Authority, this is the loss we lament, we have lost a good man: death has blotted out a Vowel, and I Fear me, there will be much silence where he is lacking:
and though he was no self-lover, yet he did truly love himself: he remembred that of the Wise-man, Prov. 29.24. Whoso is partner with wickedness, hateth his own soul;
and though he was no self-lover, yet he did truly love himself: he remembered that of the Wiseman, Curae 29.24. Whoso is partner with wickedness, hates his own soul;
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and therefore that Scripture I perceiv'd used to be very much, and very close upon his spirit, Psal. 129.23, 24. Search me O God, and know my heart, try me and know my thoughts,
and Therefore that Scripture I perceived used to be very much, and very close upon his Spirit, Psalm 129.23, 24. Search me Oh God, and know my heart, try me and know my thoughts,
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As to his Civil conversation amongst men, it is happily known unto most of you, better than to my self, his chearfulnesse, his open-heartednesse, his freenesse, his kindnesse to his friend;
As to his Civil Conversation among men, it is happily known unto most of you, better than to my self, his cheerfulness, his openheartedness, his freeness, his kindness to his friend;
Though he might sometimes perhaps eate the bread of carefulnesse, (for beleeve it, he was no sluggard or idlebee in his particular calling) yet he abhorred and loathed from his very soul to eate the bread of violence, or the bread of oppression, or the bread of deceit, and falshood, and lies in his trading;
Though he might sometime perhaps eat the bred of carefulness, (for believe it, he was no sluggard or idlebee in his particular calling) yet he abhorred and loathed from his very soul to eat the bred of violence, or the bred of oppression, or the bred of deceit, and falsehood, and lies in his trading;
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Insomuch that I have often heard him feelingly, and passionately bewaile the great mysterie of iniquity that was in trading in London. And he would have beene glad to have had more exact principles and rules drawn him forth for the government of his shop; a rare thing!
Insomuch that I have often herd him feelingly, and passionately bewail the great mystery of iniquity that was in trading in London. And he would have been glad to have had more exact principles and rules drawn him forth for the government of his shop; a rare thing!
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He was so far from blinding conscience, or bribing conscience, or smothering conscience, in this particular, that nothing was more welcome to him than that which did but hit conscience,
He was so Far from blinding conscience, or bribing conscience, or smothering conscience, in this particular, that nothing was more welcome to him than that which did but hit conscience,
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and stcfinding me upon diversions, and digressions on other occasional subjects, at last he accosts me with this language, chearfully I confesse it was,
and stcfinding me upon diversions, and digressions on other occasional subject's, At last he accosts me with this language, cheerfully I confess it was,
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but to me exceeding piercingly: Sir, said he, When will you make conscience of preaching on conscience? an expression that I received in the words of the Poet, NONLATINALPHABET, &c. Methought they were non verba, sed fulmina;
but to me exceeding piercingly: Sir, said he, When will you make conscience of preaching on conscience? an expression that I received in the words of the Poet,, etc. Methought they were non verba, sed Thunderbolts;
As to his religious conversation; and that which did more immediately concerne the worship of God, I have known him much more intimately of late, than heretofore;
As to his religious Conversation; and that which did more immediately concern the worship of God, I have known him much more intimately of late, than heretofore;
Thou hast fully known my manner of life, purpose, faith, patience, &c. and I bless God for those family-repetitions, conferences, prayers, I have enjoyed with him lately,
Thou hast Fully known my manner of life, purpose, faith, patience, etc. and I bless God for those family-repetitions, conferences, Prayers, I have enjoyed with him lately,
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yet the sobriety of his judgement, and the consciousnesse of his duty checkt that curiosity; and he would hear without distinction, any pious, sober, Orthodox Minister.
yet the sobriety of his judgement, and the consciousness of his duty checked that curiosity; and he would hear without distinction, any pious, Sobrium, Orthodox Minister.
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He did not judge of men by factions or parties, whether they were Presbyterian, or whether they were Episcopal, or whether they were Independent, but he judged then as he does now,
He did not judge of men by factions or parties, whither they were Presbyterian, or whither they were Episcopal, or whither they were Independent, but he judged then as he does now,
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but when he was convinced, oh how did he bewaile the neglect, and how constant was his attendance ever after, not missing one day but that which he was deprived of by sicknesse!
but when he was convinced, o how did he bewail the neglect, and how constant was his attendance ever After, not missing one day but that which he was deprived of by sickness!
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which put me in minde of a passage I have read concerning Melancthon, that he was so taken up with solicitous thoughts about the state of the Church and Reformation in his dayes, that he forgat the death of his daughter.
which put me in mind of a passage I have read Concerning Melanchthon, that he was so taken up with solicitous thoughts about the state of the Church and Reformation in his days, that he forgot the death of his daughter.
This good man was so ravisht, transported and swallowed up with thoughts of his soul, and his God, and his future happinesse, that he minded not present enjoyments;
This good man was so ravished, transported and swallowed up with thoughts of his soul, and his God, and his future happiness, that he minded not present enjoyments;
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we then prayed, and he was much strengthened and comforted, as he whispered to us. But afterwards we prayed again, and then so vigorous was he in duty, that eyes,
we then prayed, and he was much strengthened and comforted, as he whispered to us. But afterwards we prayed again, and then so vigorous was he in duty, that eyes,
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After the duty he exprest himself in the evennesse of a sober, humble, wained, self-resigning spirit, willing to go, but waiting to be called, and continuing in this temper a few dayes longer, placide dormivit in Domino, he slept sweetly in the Lord. FINIS.
After the duty he expressed himself in the evenness of a Sobrium, humble, waned, self-resigning Spirit, willing to go, but waiting to be called, and Continuing in this temper a few days longer, placide dormivit in Domino, he slept sweetly in the Lord. FINIS.
* Hydrus est animal habitans in gurgitibus fluminum, Cro•odilis feraliter inimicum: hic itaque cum viderit Crocodilum aperto ore dormientem provolvitur in limo luti ut faucibus illius facilius possit illabi tunc in os Crocodili dormient is perniciter insilit, & deglutitus, viscera ejus cuncta dilaniat, donec es extincto, de cadavere vivus & victor erumpat. Quid Crocodilus nisi mors, & Tartarus? quid Hydrus nisi Christus? quid limo obvolui nisi humanae carnis luto vestiri? Petrus Damian. lib. 2. Epist. 18.
* Hydrus est animal habitans in gurgitibus fluminum, Cro•odilis feraliter Inimicum: hic itaque cum viderit Crocodilum Aperto over dormientem provolvitur in limo luti ut faucibus Illius Facilius possit illabi tunc in os Crocodiles dormient is perniciter insilit, & deglutitus, viscera His Everything dilaniat, donec es extincto, de cadavere Vivus & victor erumpat. Quid Crocodilus nisi mors, & Tartarus? quid Hydrus nisi Christus? quid limo obvolui nisi humanae carnis Luto vestiri? Peter Damian. lib. 2. Epistle 18.
Exod. 10.17. 2 Cor. 11.23. Mors complectitur omnis generis calamitates propter peccatum in hac vita tolerandas, quae sunt mortis caduceatores, & nuncii. Gerhard.
Exod 10.17. 2 Cor. 11.23. Mors complectitur omnis Generis Calamities propter peccatum in hac vita tolerandas, Quae sunt mortis caduceatores, & nuncii. Gerhard.
2 Kings 6.32. Arca Noe est Christus & Ecclesia Christi, ita ut qui•unque ext a hanc Arcam inveniuntur regnante diluvis peribunt. Aug. lib. 15. de Civitate Dci, c. 26
2 Kings 6.32. Arca No est Christus & Ecclesia Christ, ita ut qui•unque Ext a hanc Ark inveniuntur Regnante diluvis peribunt. Aug. lib. 15. de Civitate Dci, c. 26
Liber vitae idcirco rectè dicitur liber • … gni, quia cuncti Electi quorum nomina in illo scripta sunt, non aliter quam per Agnum Iesum Christum Justificati, renati, & conformes imagini suae facti, salvabuntur Rupertus in Apocal.
Liber vitae Idcirco rectè dicitur liber • … gni, quia Cuncti Elect quorum nomina in illo Scripta sunt, non aliter quam per Agnum Jesus Christ Justificati, Renati, & conforms imagini suae facti, salvabuntur Rupert in Apocalypse
Quam praeposterum est qamque perversum ut cum Dei voluntatem fieri postulemus, quando evocat nos & accersit de hoc mundo Deus, non statim voluntatis ejus imperio pareamus! Cypr, de Mortalit. Sect. 12. NONLATINALPHABET. Philost. in vita Apollon.
Quam praeposterum est qamque perversum ut cum Dei voluntatem fieri postulemus, quando evocat nos & accersit de hoc mundo Deus, non Immediately voluntatis His Imperial pareamus! Cyprus, de Mortality. Sect. 12.. Philost. in vita Apollon.
Maximum amicitiae venenum superbia Placo ait nullum Regem non ex serv• esse oriundum, nullum non servum ex Regibus •• … odestia itaque & familiaritas radix est & altrix honestae famae Ant. Thysius. I. C.
Maximum Friendship venenum superbia Placo ait nullum Regem non ex serv• esse oriundum, nullum non servum ex Regibus •• … odestia itaque & familiaritas radix est & altrix honestae Famae Ant Thysius. I. C.
