Thanatoktasia. Or, Death disarmed: and the grave swallowed up in victory. A sermon preached at St. Maries in Cambridge, Decemb. 22. 1653. At the publick funerals of Dr. Hill, late Master of Trinity Colledge in that University. With a short account of his life and death. To which are added two sermons more upon the same text, preached afterward in the same place. / By Anthony Tuckney, D.D. Master of St. Johns Colledge in Cambridge.
THE Apostle calleth it, the good fight of faith, 1 Tim. 6. 12. every way good, and best, because at last it alwayes ends well, in victory, NONLATINALPHABET, it overcomes; nay, NONLATINALPHABET, proves more then conquerour as many other wayes,
THE Apostle calls it, the good fight of faith, 1 Tim. 6. 12. every Way good, and best, Because At last it always ends well, in victory,, it overcomes; nay,, Proves more then conqueror as many other ways,
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who shall deliver me from this body of death? I thank God, through Jesus Christ our Lord, Rom. 7. 24, 25. Over all accusers, and all outward evils ▪ and enemies;
who shall deliver me from this body of death? I thank God, through jesus christ our Lord, Rom. 7. 24, 25. Over all accusers, and all outward evils ▪ and enemies;
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or persecution, & c? nay, I am perswaded, that none of all these, that nothing at all shall be able to separate us from the love of God, which is in Christ Jesus our Lord, Rom. 8. 33, 34. &c.
or persecution, & c? nay, I am persuaded, that none of all these, that nothing At all shall be able to separate us from the love of God, which is in christ jesus our Lord, Rom. 8. 33, 34. etc.
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as Joshuab over the Ganaanitish Kings, or as a little David over a great Goliath, he treads on their necks, trampleth on the Lion and Dragon, without fear of hurt, their teeth being broken,
as Joshuab over the Ganaanitish Kings, or as a little David over a great Goliath, he treads on their necks, trampleth on the lion and Dragon, without Fear of hurt, their teeth being broken,
and their sting taken out, and in this joyful NONLATINALPHABET, at once Both insulteth over them; O death, where is thy sting? O grave, where is thy victory?
and their sting taken out, and in this joyful, At once Both insulteth over them; O death, where is thy sting? O grave, where is thy victory?
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The enemies here triumphed over, are death and the grave, NONLATINALPHABET and NONLATINALPHABET, the latter whereof answereth to the Hebrew NONLATINALPHABET;
The enemies Here triumphed over, Are death and the grave, and, the latter whereof Answers to the Hebrew;
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for then he would not have so desired to be hid in it, as he doth, Job 14. 13. And therefore the Jesuite when he undertakes to prove that it is so understood in all the places of Scripture where it is used,
for then he would not have so desired to be hid in it, as he does, Job 14. 13. And Therefore the Jesuit when he undertakes to prove that it is so understood in all the places of Scripture where it is used,
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In effect, they are the same, and so the Vulgar Interpreter here in stead of these two words Death and Grave, hath the same word Death in both clauses of the Verse:
In Effect, they Are the same, and so the vulgar Interpreter Here in stead of these two words Death and Grave, hath the same word Death in both clauses of the Verse:
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and besides, transporteth the other words, as Beza, and others also do, who read them thus, O death, where is thy victory? O grave, where is thy sting? Contrary to the Greek, Syriack, and Arabick Copies,
and beside, transporteth the other words, as Beza, and Others also do, who read them thus, Oh death, where is thy victory? O grave, where is thy sting? Contrary to the Greek, Syriac, and Arabic Copies,
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He might rather have said, that so it would be more agreeable to the Hebrew in Hos. 13. 14. from which place this Text is taken, with some variation of words, (which I now passe by) but fully agreeing in the same sense.
He might rather have said, that so it would be more agreeable to the Hebrew in Hos. 13. 14. from which place this Text is taken, with Some variation of words, (which I now pass by) but Fully agreeing in the same sense.
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For that is the true meaning of this question, O death, where is thy sting? &c. In which the Apostle doth not ask, where that was, which they never had,
For that is the true meaning of this question, Oh death, where is thy sting? etc. In which the Apostle does not ask, where that was, which they never had,
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yet thus, as it is the dissolution and destruction of nature, and the violent parting of soul and body, those two long acquainted and near united friends,
yet thus, as it is the dissolution and destruction of nature, and the violent parting of soul and body, those two long acquainted and near united Friends,
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yet usually (as divers of them confesse) when after all those vaunts and braves, death indeed came neer them, it had a more grim visage that affrighted them:
yet usually (as diverse of them confess) when After all those vaunts and braves, death indeed Come near them, it had a more grim visage that affrighted them:
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and although some of them even then either out of brutish senslesnesse, or some passion of pride, could in a desperate frolick rush upon it as the horse doth into the battle; yet in cooler blood, it was wont to put them into a shaking fit, with the great Emperors pallidula, rigida, nudula;
and although Some of them even then either out of brutish Senslessness, or Some passion of pride, could in a desperate frolic rush upon it as the horse does into the battle; yet in cooler blood, it was wont to put them into a shaking fit, with the great Emperor's Pallidula, rigida, nudula;
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the Scripture of truth (I am sure) saith of all such, that through fear of death, they are all their life time subject to bondage, Heb. 2. 15. And if life (as you use to say) be sweet, it can be no lesse then the bitternesse of death, 1 Sam. 15. 32. How bitter is the bare remembrance of it to him that is at ease? but the approach of it was NONLATINALPHABET, bitter bitterness, (as the case was then with him) even to an Hezekiah, Isa. 38. 17. and if the message of it made him weep, v. 3. then wonder not if Saul at it swooned quite away.
the Scripture of truth (I am sure) Says of all such, that through Fear of death, they Are all their life time Subject to bondage, Hebrew 2. 15. And if life (as you use to say) be sweet, it can be no less then the bitterness of death, 1 Sam. 15. 32. How bitter is the bore remembrance of it to him that is At ease? but the approach of it was, bitter bitterness, (as the case was then with him) even to an Hezekiah, Isaiah 38. 17. and if the message of it made him weep, v. 3. then wonder not if Saul At it swooned quite away.
but dieth with Aristotles word in his mouth, dubius morior, quo vadam nescio, be he never so wise a Philosopher, or Adrians, quos nunc abibis in locos? should he be (with him) never so great an Emperor.
but Dieth with Aristotle word in his Mouth, Dubious Morior, quo vadam nescio, be he never so wise a Philosopher, or Adrians, quos nunc abibis in locos? should he be (with him) never so great an Emperor.
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and then the stateliest room, though never so richly hung and furnished, is but a sad sight, where's nothing else to be seen but the dead master in his coffin in the midst of it.
and then the Stateliest room, though never so richly hung and furnished, is but a sad sighed, where's nothing Else to be seen but the dead master in his coffin in the midst of it.
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and so his breath goe's forth, and then NONLATINALPHABET, all his thoughts, all his goodly glistering thoughts, (as that word seemeth to signifie) perish.
and so his breath go's forth, and then, all his thoughts, all his goodly glistering thoughts, (as that word seems to signify) perish.
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then as Micah said, What have I more? the man is utterly undone, and to whom in time of his life, it was death to part with a penny, it will be an hell at death to part with all;
then as micah said, What have I more? the man is utterly undone, and to whom in time of his life, it was death to part with a penny, it will be an hell At death to part with all;
and woundeth him deeper even to the soul and conscience, whilest he is hereby made sensible, that his death is the wages of his sin, so that he dieth not as a Martyr, or barely as a Man, but as a Malefactor, under the guilt of sin, and sense of Gods wrath;
and wounds him Deeper even to the soul and conscience, whilst he is hereby made sensible, that his death is the wages of his since, so that he Dieth not as a Martyr, or barely as a Man, but as a Malefactor, under the guilt of since, and sense of God's wrath;
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If in a dying houre, in stead of Gods reviving smile, the sinner meeteth with his deadly frown, so that when death hath made his grave, his sin like a massie gravestone lie heavy upon him,
If in a dying hour, in stead of God's reviving smile, the sinner meeteth with his deadly frown, so that when death hath made his grave, his since like a massy gravestone lie heavy upon him,
that it is such a sting, quo mortales ex hac vitâ expellens ad mortem secundam exstimulat, that this first death when come, (if better care be not before taken) will prick us on,
that it is such a sting, quo mortales ex hac vitâ expellens ad mortem secundam exstimulat, that this First death when come, (if better care be not before taken) will prick us on,
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the first to the second, that whatever it be which the unpardoned sinner suffereth in the first death, it is but the beginning of sorrowes; the fire now kindled will burn to the lowest hell:
the First to the second, that whatever it be which the unpardoned sinner suffers in the First death, it is but the beginning of sorrows; the fire now kindled will burn to the lowest hell:
and not onely of the Law) that after death cometh judgement, Heb. 7. 29. and that when the body returneth to the dust, the spirit shall return unto God who gave it, Eccles. 12. 7. if not to him as a Father, to be received into his bosome,
and not only of the Law) that After death comes judgement, Hebrew 7. 29. and that when the body returns to the dust, the Spirit shall return unto God who gave it, Eccles. 12. 7. if not to him as a Father, to be received into his bosom,
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and so cometh to see himself now on the brow of the the hill, and from that precipice now certainly falling into the lake of fire and brimstone, he giveth himself utterly lost for ever.
and so comes to see himself now on the brow of the the hill, and from that precipice now Certainly falling into the lake of fire and brimstone, he gives himself utterly lost for ever.
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2. So as never to have risen more, as some conceive, had it not been for Christ, who as he is the Resurrection and the Life, John 11. 25. so by him onely (either as Head or Judge ) is the resurrection from the dead, 1 Cor. 15. 21. 3. And yet further, so as that the most of them that rise again, shall presently sink down again into eternal death:
2. So as never to have risen more, as Some conceive, had it not been for christ, who as he is the Resurrection and the Life, John 11. 25. so by him only (either as Head or Judge) is the resurrection from the dead, 1 Cor. 15. 21. 3. And yet further, so as that the most of them that rise again, shall presently sink down again into Eternal death:
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and so this sting prove's that worm which never dieth, where the fire never goeth out, Mark 9. 48. but where, the sacrifice is salted with fire, ver. 49. burn's but consume's not;
and so this sting prove's that worm which never Dieth, where the fire never Goes out, Mark 9. 48. but where, the sacrifice is salted with fire, ver. 49. burn's but consume's not;
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fire being of a burning, but salt of a preserving nature. Perdit sed non disperdit, & cruciat ita ut nunquam perimat, as Camero somewhere expresseth it:
fire being of a burning, but salt of a preserving nature. Perdit sed non disperdit, & cruciate ita ut Never perimat, as Chamber somewhere Expresses it:
So that to them the Greek NONLATINALPHABET, will answer the Hebrew NONLATINALPHABET, it will be both in victoriam, and in perpetuum, and so a signal and a final victory.
So that to them the Greek, will answer the Hebrew, it will be both in victoriam, and in perpetuum, and so a signal and a final victory.
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and drunk wine in bowles, to sing and drink away such heart-qualms, as Lewis the 11. who charged all about him not to name the terrible name of death to him;
and drunk wine in bowls, to sing and drink away such heart-qualms, as Lewis the 11. who charged all about him not to name the terrible name of death to him;
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Pashur is then a Magormissabib. Saul though a King, and valiant, at the news of it, falleth all along NONLATINALPHABET, quantus quantus erat, as P. Martyr rendreth it;
Pashur is then a Magormissabib. Saul though a King, and valiant, At the news of it, falls all along, quantus quantus erat, as P. Martyr rendereth it;
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Belshazzar a mighty Emperour, and now in the height of his jollity, upon the like occasion is struck all amort, his countenance is changed, his thoughts trouble him, the joints of his loins are loosed,
Belshazzar a mighty Emperor, and now in the height of his jollity, upon the like occasion is struck all amort, his countenance is changed, his thoughts trouble him, the Joints of his loins Are loosed,
But what is the matter, that casts him into this shaking fit, and trembling astonishment? It was onely the fingers of a mans hand, writing something on the wall;
But what is the matter, that Cast him into this shaking fit, and trembling astonishment? It was only the fingers of a men hand, writing something on the wall;
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he feared that it was (as indeed it proved) a Letter written to him from him, whom Bildad calleth the King of terrors, & that was it wch so terrified him:
he feared that it was (as indeed it proved) a letter written to him from him, whom Bildad calls the King of terrors, & that was it which so terrified him:
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or end him? but with how much greater horrour and amazement, must that sinner needs taste of death's cup, who knoweth that it will doe neither? Neither mend him, no,
or end him? but with how much greater horror and amazement, must that sinner needs taste of death's cup, who Knoweth that it will do neither? Neither mend him, no,
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This day and hour I may die, and then not onely all the delights of sin and the world, which I have hitherto taken up with, at one clap are gone for ever:
This day and hour I may die, and then not only all the delights of since and the world, which I have hitherto taken up with, At one clap Are gone for ever:
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and thus madly kick against these pricks, against this sting of death, so sharp, and so deadly? Thou, who (it may be) with Hagar, canst not endure to see another die,
and thus madly kick against these pricks, against this sting of death, so sharp, and so deadly? Thou, who (it may be) with Hagar, Canst not endure to see Another die,
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how wil thy heart die quite away within thee (as Nabals did) when thou seest thine own death approaching? If the stingings of Bees and Wasps be so painful,
how will thy heart die quite away within thee (as Nabals did) when thou See thine own death approaching? If the stingings of Bees and Wasps be so painful,
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how deadly will the sting of death be to thee? Miserable would that mans death be, who should bee buried alive in a Vault, full of Serpents and Scorpions.
how deadly will the sting of death be to thee? Miserable would that men death be, who should be buried alive in a Vault, full of Serpents and Scorpions.
And whatever they story of Exagon, who was cast into a great vessel of Serpents, which ( they say) circummulcentibus linguis, did gently lick him, and not sting him:
And whatever they story of Exagon, who was cast into a great vessel of Serpents, which (they say) circummulcentibus linguis, did gently lick him, and not sting him:
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1. Out of grief, fear, discontent, or despondency and despair, being weary of life, either wish or procure their own death? We read of Job, Elijah, Jeremiah, Jonah, faulty in the former,
1. Out of grief, Fear, discontent, or despondency and despair, being weary of life, either wish or procure their own death? We read of Job, Elijah, Jeremiah, Jonah, faulty in the former,
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and a more savage Bear meet's him, or going from it into the house, (that house, Job 30. 23.) and this more venemous Serpent there bites him, Amos 5. 19. 2. Or out of a brutish senselesse stupidity and blockishnesse, harden themselves against it.
and a more savage Bear meet's him, or going from it into the house, (that house, Job 30. 23.) and this more venomous Serpent there bites him, Amos 5. 19. 2. Or out of a brutish senseless stupidity and blockishness, harden themselves against it.
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yet a far wiser man, may assure them, and that from the Spirit of God, that such rufflings and bravery are but a vanity tossed to and fro of them that seek death.
yet a Far Wiser man, may assure them, and that from the Spirit of God, that such rufflings and bravery Are but a vanity tossed to and from of them that seek death.
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It is an undoing gain to break their arm by catching at a feather, to lose their precious lives and souls for such unjust spoils, a vanity tossed to and fro,
It is an undoing gain to break their arm by catching At a feather, to loose their precious lives and Souls for such unjust spoils, a vanity tossed to and from,
and get themselves more fit for death, and this sting of it taken out before they thus fool-hardily venture upon it, otherwise what was said then to Nero, usque adeone mori misorum est? was but cool comfort to his fainting heart in that agony.
and get themselves more fit for death, and this sting of it taken out before they thus foolhardy venture upon it, otherwise what was said then to Nero, usque adeone Mori misorum est? was but cool Comfort to his fainting heart in that agony.
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but therefore labour to put away all thoughts of it, their habitually being afraid, puts them upon all means by which they may prevent and banish all actuall fears;
but Therefore labour to put away all thoughts of it, their habitually being afraid, puts them upon all means by which they may prevent and banish all actual fears;
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and so they feast without fear, Jud. 12. Tell over their cash, that they may not be troubled with numbring their dayes. Lye down and sleep on their heaps,
and so they feast without Fear, Jud. 12. Tell over their cash, that they may not be troubled with numbering their days. Lie down and sleep on their heaps,
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and then dream of goods laid up for man• •ears, Lu. 12. 19. and of Lands and Houses to endure to all generations, Psal. 49. 11. But is it the way to overcome an enemy, to get as farre as we can from him,
and then dream of goods laid up for man• •ears, Lu. 12. 19. and of Lands and Houses to endure to all generations, Psalm 49. 11. But is it the Way to overcome an enemy, to get as Far as we can from him,
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then thou fool, this night, is a dreadful sound in their eares, when in his prosperity, the destroyer cometh upon him; when it cometh in the dead of the night,
then thou fool, this night, is a dreadful found in their ears, when in his Prosperity, the destroyer comes upon him; when it comes in the dead of the night,
NONLATINALPHABET, saith the Philosopher, feare should stand Sentinel, is the consultive and watchful affection, as the fearful Hare sleepeth (they say) with her eyes open.
, Says the Philosopher, Fear should stand Sentinel, is the consultive and watchful affection, as the fearful Hare Sleepeth (they say) with her eyes open.
the ripe apple will drop down of it self, and the green may be soon pluckt or shaken down) that when (it may be) on the sudden we are gotten into the gloomy shadow of death, our feet may not stumble on those dark mountains; but that when our death cometh, we may be found in such an estate, frame of spirit,
the ripe apple will drop down of it self, and the green may be soon plucked or shaken down) that when (it may be) on the sudden we Are got into the gloomy shadow of death, our feet may not Stumble on those dark Mountains; but that when our death comes, we may be found in such an estate, frame of Spirit,
It was a great word of Lucan's, which he said of the Gauls and Britans: animaeque capaces mortis, and this because they believed the immortality of the soul, happy should we be,
It was a great word of Lucan's, which he said of the Gauls and Britons: animaeque capaces mortis, and this Because they believed the immortality of the soul, happy should we be,
if upon a better account, it might be said of us Britains, that because Christ hath brought life and immortality to light by the Gospel, and hath by his death taken out the sting of ours, that therefore we are indeed capaces mortis, we dare die, and in death it self, our hearts can live. Sweet bird that can sing so sweetly and pleasantly, and that in winter!
if upon a better account, it might be said of us Britains, that Because christ hath brought life and immortality to Light by the Gospel, and hath by his death taken out the sting of ours, that Therefore we Are indeed capaces mortis, we Dare die, and in death it self, our hearts can live. Sweet bird that can sing so sweetly and pleasantly, and that in winter!
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with this thorn (this sting of death) at her breast? what are we to do in the time of our life, that when death cometh, this sting of it may not hurt us?
with this thorn (this sting of death) At her breast? what Are we to do in the time of our life, that when death comes, this sting of it may not hurt us?
and you meet with them almost in every page of your ordinary Herbalists: but when you have read and known all them, you must seek and search for remedies against the sting of death in more sacred Volumes.
and you meet with them almost in every page of your ordinary Herbalists: but when you have read and known all them, you must seek and search for remedies against the sting of death in more sacred Volumes.
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though they charm (at least as they themselves, and too many now amongst us think) very wisely: this lesson is learnt to purpose onely in the school of Christ; whose blood alone take's out this sting,
though they charm (At least as they themselves, and too many now among us think) very wisely: this Lesson is learned to purpose only in the school of christ; whose blood alone take's out this sting,
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And therefore Ficin•s prescribes a better method of Physick, who after his Tracts, de Sanitate tuenda, and then de Sanitate restituenda, and de vita producenda, because after all those courses gone through, death will not at last be put off,
And Therefore Ficin•s prescribes a better method of Physic, who After his Tracts, de Sanitate tuenda, and then de Sanitate restituenda, and de vita producenda, Because After all those courses gone through, death will not At last be put off,
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he wisely addeth another Tract de vita coelesti comparanda, to shew how when at death we can live no longer here, we may then live with God in Heaven for ever:
he wisely adds Another Tract de vita Coelesti comparanda, to show how when At death we can live no longer Here, we may then live with God in Heaven for ever:
what therefore the Poets fable of Persius his borrowing of armour from several of their Deities, to harness him against his conflict with Medusa: may direct and quicken our diligence and carefullest endevour to get that from the true God in Christ, which may compleatly arm and secure us against this our last enemies deadly sting.
what Therefore the Poets fable of Persius his borrowing of armour from several of their Deities, to harness him against his conflict with Medusa: may Direct and quicken our diligence and carefullest endeavour to get that from the true God in christ, which may completely arm and secure us against this our last enemies deadly sting.
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Many are the precepts of the Art of dying well, as Mr. Perkins calls it, which he and other Christian writers afford us, to whom I must for the present refer you,
Many Are the Precepts of the Art of dying well, as Mr. Perkins calls it, which he and other Christian writers afford us, to whom I must for the present refer you,
nor will it be done with a Baalams wish that he might die the death of the righteous: as Euchrites (who in this did not make good his name) would be Craesus vivens, and Socrates mortuus; but he who would die comfortably, must live holily:
nor will it be done with a Baalams wish that he might die the death of the righteous: as Euchrites (who in this did not make good his name) would be Croesus Living, and Socrates Mortuus; but he who would die comfortably, must live holily:
many are the directions which are held forth to us by the Scriptures, and from them by several Christian writers, some of which I shall touch upon in the application of the second Doctrine, which is, that
many Are the directions which Are held forth to us by the Scriptures, and from them by several Christian writers, Some of which I shall touch upon in the application of the second Doctrine, which is, that
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as the Apostle both in his own and their name doth here in the Text, O death where is thy sting? O grave where is thy victory? A most blessed and comfortable Gospel-Truth, mainly intended in the Text,
as the Apostle both in his own and their name does Here in the Text, Oh death where is thy sting? O grave where is thy victory? A most blessed and comfortable Gospel truth, mainly intended in the Text,
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because all that I should have said in the prosecution of it, is so fully exemplified in the life and death of our lately deceased reverend and dear brother Dr. Thomas Hill, late Master of Trinity Colledge,
Because all that I should have said in the prosecution of it, is so Fully exemplified in the life and death of our lately deceased reverend and dear brother Dr. Thomas Hill, late Master of Trinity College,
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But as for him, I believe that he was not ambitious with Augustus, to go off the stage with a Plaudite; so for my part, I came not up hither to paint Sepulchers,
But as for him, I believe that he was not ambitious with Augustus, to go off the stage with a Plaudite; so for my part, I Come not up hither to paint Sepulchers,
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The Jewes have a saying, that non facienda sunt monumenta justis, whose words and works are their best monuments, and which praise the righteous man, as well as the vertuous woman in the Gates, Prov. 31. 31. And truly,
The Jews have a saying, that non facienda sunt monumenta justis, whose words and works Are their best monuments, and which praise the righteous man, as well as the virtuous woman in the Gates, Curae 31. 31. And truly,
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then much more after a life well led (whether we be rich or poor) to have no more said of us then was of Lazarus, that the poor man died, and was carried by the Angels into Abrahams bosome. I shall ever judge to be a very large Funeral Encomium.
then much more After a life well led (whither we be rich or poor) to have no more said of us then was of Lazarus, that the poor man died, and was carried by the Angels into Abrahams bosom. I shall ever judge to be a very large Funeral Encomium.
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as when any mans life hath been eminently remarkable and exemplary, lest I should be guilty of idolatry in adoring him, to commit sacriledge, in robbing both the dead of his just praise,
as when any men life hath been eminently remarkable and exemplary, lest I should be guilty of idolatry in adoring him, to commit sacrilege, in robbing both the dead of his just praise,
and more fully to my self by 34 years experience and acquaintance, that I am the more secure, that what I shall say of him, will be less suspected of flattery or falshood.
and more Fully to my self by 34 Years experience and acquaintance, that I am the more secure, that what I shall say of him, will be less suspected of flattery or falsehood.
He was born at Knighton in Worcestershire, of godly Parents, (and David accounteth it his great honor and blessing to be the Son of Gods Hand-maid: ) both yet alive,
He was born At Knighton in Worcestershire, of godly Parents, (and David accounteth it his great honour and blessing to be the Son of God's Handmaid:) both yet alive,
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This was taken notice of by the Governours of the Colledge, who thereupon chose him Scholar of the House, hee (as his Saviour ) still growing in wisdom and stature,
This was taken notice of by the Governors of the College, who thereupon chosen him Scholar of the House, he (as his Saviour) still growing in Wisdom and stature,
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And now, through Gods good hand, leading and strengthening him, he proves a diligent and successeful Tutor of very many Pupils, and divers of them of quality, who have proved great blessings, both in Church and Commonwealth. And thus,
And now, through God's good hand, leading and strengthening him, he Proves a diligent and successful Tutor of very many Pupils, and diverse of them of quality, who have proved great blessings, both in Church and Commonwealth. And thus,
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as he was before a pattern for young Scholars: so in this, of Tutors, great is the trust, which Parents, the Ʋniversity, the whole Nation, and God above all puts in them;
as he was before a pattern for young Scholars: so in this, of Tutors, great is the trust, which Parents, the Ʋniversity, the Whole nation, and God above all puts in them;
whilest so many Townes, Congregations, Countreys, are blessed with so many good Magistrates, Ministers, and School-masters, as they have had Pupils, whom they have been means of doing good to.
whilst so many Towns, Congregations, Countries', Are blessed with so many good Magistrates, Ministers, and Schoolmasters, as they have had Pupils, whom they have been means of doing good to.
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or will come to a more strict account at their last great reckoning. And therefore I both desire, and hope their care will be answerable, especially now, when,
or will come to a more strict account At their last great reckoning. And Therefore I both desire, and hope their care will be answerable, especially now, when,
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But this our wise Master-Builder satisfied not himself, as a Tutor in polishing of Builders, but as a faithfull and painful Minister, he laboriously endevoured to square other lively stones for Gods Temple;
But this our wise Master-Builder satisfied not himself, as a Tutor in polishing of Builders, but as a faithful and painful Minister, he laboriously endeavoured to square other lively stones for God's Temple;
and so as he read to Scholars in the Colledge, so he diligently and conscionably Preached to a neighbour - Congregation in the Town. Which, I believe, many poor souls doe to this day blesse God and him for.
and so as he read to Scholars in the College, so he diligently and Conscionably Preached to a neighbour - Congregation in the Town. Which, I believe, many poor Souls do to this day bless God and him for.
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and so by some of eminent worth and honour, hee was called to the Pastoral charge of Tichmersh in Northamptonshire, where he laboured faithfully in Gods Harvest about eight or nine years,
and so by Some of eminent worth and honour, he was called to the Pastoral charge of Tichmersh in Northamptonshire, where he laboured faithfully in God's Harvest about eight or nine Years,
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Whilest he was thus at his work there, for more publick service hee was chosen by the Parliament for one of that County, to attend and assist in the Assembly of Divines, called together by their Authority:
Whilst he was thus At his work there, for more public service he was chosen by the Parliament for one of that County, to attend and assist in the Assembly of Divines, called together by their authority:
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where being of very good use, hee was often Ordered by the Parliament to Preach before them at their publick Fasts, and upon other their more solemn occasions;
where being of very good use, he was often Ordered by the Parliament to Preach before them At their public Fasts, and upon other their more solemn occasions;
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was also chosen by them to be one of their morning week-dayes Preachers in the Abbey at Westminster. Besides, his constant Sabbath-dayes pains in another great Congregation, where he was a blessing to thousands.
was also chosen by them to be one of their morning weekdays Preachers in the Abbatiae At Westminster. Beside, his constant Sabbath-days pains in Another great Congregation, where he was a blessing to thousands.
Thence he was Ordered to be Master of Emanuel Colledge in this University, which not being a sphere large enough for his activity, he was from thence removed to the Mastership of Trinity Colledge. Where what great good he did, they there can best tell;
Thence he was Ordered to be Master of Emmanuel College in this university, which not being a sphere large enough for his activity, he was from thence removed to the Mastership of Trinity College. Where what great good he did, they there can best tell;
and that happy change proclaime's, from that confusion (by reason of those distracted times) in which he found it, to that orderly composure and frame, in which, through Gods blessing, he left it.
and that happy change proclaime's, from that confusion (by reason of those distracted times) in which he found it, to that orderly composure and frame, in which, through God's blessing, he left it.
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Long so may that famous Society flourish, and long may such be continued with them, who shall industriously endevour to carry on his happy beginnings to perfection.
Long so may that famous Society flourish, and long may such be continued with them, who shall industriously endeavour to carry on his happy beginnings to perfection.
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Of its priviledges, as always, so especially the two years together, in which he was Vice-Chancellour, for which he suffered in some mens reputes unjustly.
Of its privileges, as always, so especially the two Years together, in which he was Vice-Chancellour, for which he suffered in Some men's reputes unjustly.
and from a noble Knight, both a yearly stipend for a Mathematick Lecturer, and also large summes of money for the fitting of the publick Library, that it might be of publick use, which others doe not more desire, then he endevoured;
and from a noble Knight, both a yearly stipend for a Mathematic Lecturer, and also large sums of money for the fitting of the public Library, that it might be of public use, which Others do not more desire, then he endeavoured;
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which made Grotius pronounce many Christians to be worse then the Philistines; for they 1 Sam. 10. 5. would let the company of Prophets alone, even where they kept Garrison:
which made Grotius pronounce many Christians to be Worse then the philistines; for they 1 Sam. 10. 5. would let the company of prophets alone, even where they kept Garrison:
Pray we for the Peace of the State, for in it we shall have peace, and not be given up to the fury of those whose little Learning serveth them onely to declame against what they want:
prey we for the Peace of the State, for in it we shall have peace, and not be given up to the fury of those whose little Learning serves them only to declaim against what they want:
near of kin to the Fox in the Fable, or to them whom the Prophet calleth NONLATINALPHABET, Ardaliones, Burning or brutish men, and skilful onely to destroy.
near of kin to the Fox in the Fable, or to them whom the Prophet calls, Ardaliones, Burning or brutish men, and skilful only to destroy.
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As a Divine, he was sound in the Faith, Orthodox in his Judgement, firmly adhering to the good old doctrine of the Church of England; that which in this our Ʋniversity our famous Whitaker, Perkins, Davenant, Ward, and others maintained in their times:
As a Divine, he was found in the Faith, Orthodox in his Judgement, firmly adhering to the good old Doctrine of the Church of England; that which in this our Ʋniversity our famous Whitaker, Perkins, Davenant, Ward, and Others maintained in their times:
and in the other University among other great Names there, hee was a very great Admirer of the right Reverend and Judicious Dr. Robert Abbot, Bishop of Salisbury, and I wish hee had there many more such Admirers.
and in the other university among other great Names there, he was a very great Admirer of the right Reverend and Judicious Dr. Robert Abbot, Bishop of Salisbury, and I wish he had there many more such Admirers.
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Were not with this our Brother, (as they are now called by some) Sects and Notions, matters onely of Learning, and curiosity, and of the Presbyterian faction.
Were not with this our Brother, (as they Are now called by Some) Sects and Notions, matters only of Learning, and curiosity, and of the Presbyterian faction.
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and that against the great daring Champion of the contrary errors, whom the abusive wits in this University with an impudent boldnesse could say, none here durst adventure upon, whose immodest scurrility his Learned answer to that daring adversary (which he had made so fair a progresse in) had shordy confuted, had not he by his more sudden death been therein prevented.
and that against the great daring Champion of the contrary errors, whom the abusive wits in this university with an impudent boldness could say, none Here durst adventure upon, whose immodest scurrility his Learned answer to that daring adversary (which he had made so fair a progress in) had shordy confuted, had not he by his more sudden death been therein prevented.
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for besides, what in that kinde he did, as to the University in this place, and in the Colledge Chappel, which was very happy in his often pains there.
for beside, what in that kind he did, as to the university in this place, and in the College Chappel, which was very happy in his often pains there.
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but as it is said of our Saviour NONLATINALPHABET, that he went about all Cities and Villages teaching and preaching, and of Paul, that from Hierusalem, NONLATINALPHABET, per circuitum, round about,
but as it is said of our Saviour, that he went about all Cities and Villages teaching and preaching, and of Paul, that from Jerusalem,, per circuitum, round about,
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and that to Illyricum, which was in a right line 3•0. German miles, (as Pareus upon the place computes it) he did fully preach the Gospel, imitating herein, (as Hierome observes,) his Lord and Master, that Sun of righteousnesse, whose going forth is from the ends of the Heaven, and his circuit unto the ends of it:
and that to Illyricum, which was in a right line 3•0. Germane miles, (as Pareus upon the place computes it) he did Fully preach the Gospel, imitating herein, (as Jerome observes,) his Lord and Master, that Sun of righteousness, whose going forth is from the ends of the Heaven, and his circuit unto the ends of it:
In these their blessed steps, this our Brother trod and followed them in his painful Ministery, diligently Preaching (when he had occasion to be abroad) in remoter parts;
In these their blessed steps, this our Brother trod and followed them in his painful Ministry, diligently Preaching (when he had occasion to be abroad) in Remoter parts;
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so this his faithful Servant, as it were presaging that his day would be but short, towards his evening made the more haste and speed in his journey, towards his end,
so this his faithful Servant, as it were presaging that his day would be but short, towards his evening made the more haste and speed in his journey, towards his end,
He was active for God, as his Saviour, going up and down, and doing good. And although otherwise modest, yet when the case required it, bold in a good cause.
He was active for God, as his Saviour, going up and down, and doing good. And although otherwise modest, yet when the case required it, bold in a good cause.
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Affable to others, of much humility in low thoughts of himself, and of great integrity and singleness of heart, towards God, his truth, ordinances, wayes, and servants.
Affable to Others, of much humility in low thoughts of himself, and of great integrity and singleness of heart, towards God, his truth, ordinances, ways, and Servants.
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And in his life time much helpful to his other relations, many poor, both of the Ʋniversity, and Town, will now feel the want of his bounty, which they tasted of in his life,
And in his life time much helpful to his other relations, many poor, both of the Ʋniversity, and Town, will now feel the want of his bounty, which they tasted of in his life,
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and both they and others had done more at his death, (as appeareth by his intentions of it in the draught of his Will) had not the suddennesse of it prevented it.
and both they and Others had done more At his death, (as appears by his intentions of it in the draught of his Will) had not the suddenness of it prevented it.
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In a long continued Quartan, God had knocked at his door, which in the interim of his recovery awakened him to get all within ready against his now coming in, which though to us unexpected, yet found not him unprepared.
In a long continued Quartan, God had knocked At his door, which in the interim of his recovery awakened him to get all within ready against his now coming in, which though to us unexpected, yet found not him unprepared.
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In his short sicknesse, to one of his friends he expressed (as I before hinted) his great comfort and joy in Gods free discriminating electing love, which therefore I would have none among us dispute a way against the time that their turn cometh;
In his short sickness, to one of his Friends he expressed (as I before hinted) his great Comfort and joy in God's free discriminating electing love, which Therefore I would have none among us dispute a Way against the time that their turn comes;
to my self, about half an hower before his departure (which I hoped had been much farther off) when I enquired of him about the setling of his outward estate,
to my self, about half an hour before his departure (which I hoped had been much farther off) when I inquired of him about the settling of his outward estate,
It seemeth that (as it was said of one) he had his faith at his fingers ends, and having before given all diligence to make his calling and election sure, though somewhat suddenly called out of this life, he had an abundant entrance now set open to him into the everlasting Kingdome of our Lord and Saviour Jesus Christ.
It seems that (as it was said of one) he had his faith At his fingers ends, and having before given all diligence to make his calling and election sure, though somewhat suddenly called out of this life, he had an abundant Entrance now Set open to him into the everlasting Kingdom of our Lord and Saviour jesus christ.
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As to himself, having lived a fruitful and gracious life, as Clemens Romanus speaks of some of the first and best Bishops, NONLATINALPHABET, hee closed up all with an happy and blessed death.
As to himself, having lived a fruitful and gracious life, as Clemens Romanus speaks of Some of the First and best Bishops,, he closed up all with an happy and blessed death.
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So that although wee leave Ennius to his Nemo me Lachrymis, &c. yet this our Brother with Solon (if his humility would have suffered him) might have said, NONLATINALPHABET.
So that although we leave Ennius to his Nemo me Lachrymis, etc. yet this our Brother with Solon (if his humility would have suffered him) might have said,.
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but weep for your selves, and for the many sad evils, which hee is taken from, you may be left to see and feel, Isa. 57. 1. answerable to which the Jewes have a saying of such good mens deaths, Quando luminaria patiuntur Eclypsin signum malum est mundo, It is an ill sign to the world,
but weep for your selves, and for the many sad evils, which he is taken from, you may be left to see and feel, Isaiah 57. 1. answerable to which the Jews have a saying of such good men's death's, Quando Luminaria patiuntur Eclypsin signum malum est mundo, It is an ill Signen to the world,
But wee most humbly submit to the Soveraign will of that Supreme All-sufficient God, who can of stones raise up children unto Abraham, and who, (whatever we doe) standeth not in need of his best fitted servants for the accomplishment of his work.
But we most humbly submit to the Sovereign will of that Supreme All-sufficient God, who can of stones raise up children unto Abraham, and who, (whatever we do) Stands not in need of his best fitted Servants for the accomplishment of his work.
and if it be his will, (as the Jewes from that in Eccles. 1. 5. of the Suns rising, and the Suns going down, are wont to say, that the same day wherein one great man dieth, another is raised up, a Joshua to succeed Moses, and Samuel Eli ) that the mantle of this our Elijah may fall upon some Elisha, that some may arise in his spirit and power,
and if it be his will, (as the Jews from that in Eccles. 1. 5. of the Suns rising, and the Suns going down, Are wont to say, that the same day wherein one great man Dieth, Another is raised up, a joshua to succeed Moses, and Samuel Eli) that the mantle of this our Elijah may fallen upon Some Elisha, that Some may arise in his Spirit and power,
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so that the place of this our David may not bee left empty, but what is already happily supplied to the Colledge, may also be made up to the whole Ʋniversity, and the Church of God.
so that the place of this our David may not be left empty, but what is already happily supplied to the College, may also be made up to the Whole Ʋniversity, and the Church of God.
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Especially, because there is no cause at all to weep as without hope of him, who undoubtedly resteth in Christ; and though dead, liveth and triumpheth in Heaven, where in that blessed Consort hee now sing's this joyful NONLATINALPHABET in the Text, O death, where is thy sting? O grave, where is thy victory? Now thanks be to God, who hath given us the victory, through our Lord Jesus Christ.
Especially, Because there is no cause At all to weep as without hope of him, who undoubtedly rests in christ; and though dead, lives and Triumpheth in Heaven, where in that blessed Consort he now sing's this joyful in the Text, Oh death, where is thy sting? O grave, where is thy victory? Now thanks be to God, who hath given us the victory, through our Lord jesus christ.
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2. But secondly, (and which is principally intended) disarmed, and so made contemptible: and here Death hath lost its sting, and the grave the victory.
2. But secondly, (and which is principally intended) disarmed, and so made contemptible: and Here Death hath lost its sting, and the grave the victory.
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But now the bright side is turned to us, and the true Disciple of Christ may hear out of this cloud that sweet voice, This is my beloved Son. After a dark night, the day now breake's,
But now the bright side is turned to us, and the true Disciple of christ may hear out of this cloud that sweet voice, This is my Beloved Son. After a dark night, the day now break's,
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as a victorious triumphant Conquerour treading on the necks of these vanquished enemies, cries victoria, and shout's out with triumphant song, O death, where is thy sting? O grave, where is thy victory?
as a victorious triumphant Conqueror treading on the necks of these vanquished enemies, cries victoria, and shout's out with triumphant song, Oh death, where is thy sting? O grave, where is thy victory?
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In which words, as to the strength and elegancy of the expression, take notice of 1. His Rhetorical Prosopopaeia and Apostrophe, in this Catacleuasticall compellation, O death — O grave.
In which words, as to the strength and elegancy of the expression, take notice of 1. His Rhetorical Prosopopoeia and Apostrophe, in this Catacleuasticall compellation, Oh death — Oh grave.
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Or rather like that chap. 1. of this Epistle, Where is the wise man? where is the Scribe? &c. v. 20. which he had answered before, ver. 19. in his NONLATINALPHABET, they were destroyed and brought to nought.
Or rather like that chap. 1. of this Epistle, Where is the wise man? where is the Scribe? etc. v. 20. which he had answered before, ver. 19. in his, they were destroyed and brought to nought.
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And so here, when he asketh the question, O death, where is thy sting? O grave, where is thy victory? he also had before answered it, in his NONLATINALPHABET, ver. 26. and NONLATINALPHABET, ver. 54. both words being strongly significant to our present purpose.
And so Here, when he asks the question, Oh death, where is thy sting? O grave, where is thy victory? he also had before answered it, in his, ver. 26. and, ver. 54. both words being strongly significant to our present purpose.
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whilest its sting is broken, and quite taken out, the Bee is become a Drone. It is as a vipera medicata, that whatever good it may doe, to be sure it can doe us no harm,
whilst its sting is broken, and quite taken out, the be is become a Drone. It is as a vipera medicata, that whatever good it may do, to be sure it can do us no harm,
And then adde, O grave, where is thy victory? when he had immediatly before in the fore-going verse said, NONLATINALPHABET, it self was swallowed up in victory.
And then add, Oh grave, where is thy victory? when he had immediately before in the foregoing verse said,, it self was swallowed up in victory.
and this painted Lion is not armed, wch is now a foul fault in Deaths Heraldry: Now as an Ex-Consul, a quondam Tyrant, like the beast that was, and is not, and miserum est fuisse, our enemies misery, but our happinesse;
and this painted lion is not armed, which is now a foul fault in Death's Heraldry: Now as an Ex-Consul, a quondam Tyrant, like the beast that was, and is not, and miserum est Fuisse, our enemies misery, but our happiness;
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and the grave, with all their power and terrour, as at waters that are past; and amongst the many other dead corpses of our Egyptian enemies, see Death it self also dead on the sea-shore; and then having the harps of God, sing the song of Moses and the Lamb: Or if you will this of the Apostle in the Text, O death, where is thy sting? O grave, where is thy victory? In which words Came•o think's the Apostle hath special respect to that great promise of our Saviour, Matth. 16. 18. that the gates of Hell shall not prevail against his Church;
and the grave, with all their power and terror, as At waters that Are past; and among the many other dead corpses of our Egyptian enemies, see Death it self also dead on the seashore; and then having the harps of God, sing the song of Moses and the Lamb: Or if you will this of the Apostle in the Text, Oh death, where is thy sting? O grave, where is thy victory? In which words Came•o think's the Apostle hath special respect to that great promise of our Saviour, Matthew 16. 18. that the gates of Hell shall not prevail against his Church;
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which gates of Hell, he expound's of the power of death and the grave, which being weakned and annull'd by the death of Christ, he saith, NONLATINALPHABET they shall not be able altogether to prevail, as that compound Verb signifieth.
which gates of Hell, he expound's of the power of death and the grave, which being weakened and annulled by the death of christ, he Says, they shall not be able altogether to prevail, as that compound Verb signifies.
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those NONLATINALPHABET, those cords and chains of death, will be able to draw them to the grave, and there for a time keep them bound under their dominion, NONLATINALPHABET, valebit, sed non praevalebit, as he speaketh of death;
those, those cords and chains of death, will be able to draw them to the grave, and there for a time keep them bound under their dominion,, valebit, sed non praevalebit, as he speaks of death;
but at worst this will not be alwaies, time will be when this NONLATINALPHABET in the Text, which have so long kept us prisoners in the grave, shall at last themselves,
but At worst this will not be always, time will be when this in the Text, which have so long kept us Prisoners in the grave, shall At last themselves,
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as it were by faith, antedating this Triumph, and before-hand tuning the Instrument against that blessed Consort, being then fully and for ever freed from this last enemy, as well as all others, shall sing out aloud this blessed triumphant song, which shall then fill Heaven and Earth with the sound of it;
as it were by faith, antedating this Triumph, and beforehand tuning the Instrument against that blessed Consort, being then Fully and for ever freed from this last enemy, as well as all Others, shall sing out aloud this blessed triumphant song, which shall then fill Heaven and Earth with the found of it;
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But more particularly, That death even in this life, hath lost its sting to such, appeareth from this, that 1. for any hurt it can doe them, they have been enabled to sleight and despise it. 2. In regard of that great good it bring's with it, they have earnestly desired that it would come,
But more particularly, That death even in this life, hath lost its sting to such, appears from this, that 1. for any hurt it can do them, they have been enabled to sleight and despise it. 2. In regard of that great good it bring's with it, they have earnestly desired that it would come,
1. For any hurt it can doe them, they have been able to sleight and despise it, and (as it is here in the Text) to triumph over it, O death, where is your sting? As though he had said to this Serpent, you make an hissing, but you hurt not.
1. For any hurt it can do them, they have been able to sleight and despise it, and (as it is Here in the Text) to triumph over it, Oh death, where is your sting? As though he had said to this Serpent, you make an hissing, but you hurt not.
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yet they could with an holy derision of their cruellest Tormentors, as Laurentius, when now broiling on the grid-iron to Decius, in that facetious Sarcasme. Behold, wretched Tyrant, thou hast roasted thine own part, turn the other.
yet they could with an holy derision of their Cruellest Tormentors, as Laurentius, when now broiling on the gridiron to Decius, in that facetious Sarcasm. Behold, wretched Tyrant, thou hast roasted thine own part, turn the other.
It would be too long to relate in particular how ambitious, and sometimes too forward Primitive Christians have been by crowds to presse to death and martyrdome, blunting the edge of the keenest persecutors swords,
It would be too long to relate in particular how ambitious, and sometime too forward Primitive Christians have been by crowds to press to death and martyrdom, blunting the edge of the keenest persecutors swords,
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or, like the Behemoth, Job 40. 23. thinking to swallow down all, the tenderest age being enabled chearfully to endure the greatest hardship, and the weakest sex to over-master strongest pains and torments,
or, like the behemoth, Job 40. 23. thinking to swallow down all, the Tenderest age being enabled cheerfully to endure the greatest hardship, and the Weakest sex to overmaster Strongest pains and torments,
Noble souls! that could despise that, which others trembled at, like Christ himself, and by his mighty conduct, leading captivity captive, triumphing over death, the fear whereof keep's others in bondage.
Noble Souls! that could despise that, which Others trembled At, like christ himself, and by his mighty conduct, leading captivity captive, triumphing over death, the Fear whereof keep's Others in bondage.
a miracle indeed in regard of the greatnesse of the thing, but none in respect of the ordinarinesse of it, in many new, in more in former times of persecution;
a miracle indeed in regard of the greatness of the thing, but none in respect of the ordinariness of it, in many new, in more in former times of persecution;
but eminently in our Apostle, who might well ask death, where its sting was? when in the first place for any hurt it could do him, could thus despise it, and triumph over it.
but eminently in our Apostle, who might well ask death, where its sting was? when in the First place for any hurt it could do him, could thus despise it, and triumph over it.
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But in cool blood, upon most serious debate, Paul is in a strait between two, and when he hath disputed the case Pro and Con, he concludeth for a conclusion of this life, NONLATINALPHABET, Phil. 1. 23. desiring to be dissolved or to be loosed, as some read that word,
But in cool blood, upon most serious debate, Paul is in a strait between two, and when he hath disputed the case Pro and Con, he Concludeth for a conclusion of this life,, Philip 1. 23. desiring to be dissolved or to be loosed, as Some read that word,
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for so death, to such, is frequently in Scripture, and other Authors expressed by sleep, and the burying place is called NONLATINALPHABET a sleeping place, and both the grave is NONLATINALPHABET and the Biere that carrieth to it NONLATINALPHABET both words signifying a bed to rest and sleep on;
for so death, to such, is frequently in Scripture, and other Authors expressed by sleep, and the burying place is called a sleeping place, and both the grave is and the Bier that Carrieth to it both words signifying a Bed to rest and sleep on;
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and themselves like the Leviathan that hath sharp-pointed stones spread under him, Job 41. 30. If so, it had been no molliter ossa cubant, would have proved but a very uneasie bed, not so to be desired quietly to take our rest in;
and themselves like the Leviathan that hath sharp-pointed stones spread under him, Job 41. 30. If so, it had been no molliter ossa cubant, would have proved but a very uneasy Bed, not so to be desired quietly to take our rest in;
which many of them then too late finde they have little cause for, when, to their smart they will meet with infinite more misery after death, then they did before.
which many of them then too late find they have little cause for, when, to their smart they will meet with infinite more misery After death, then they did before.
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And (as the Martyrs did the day of their Martyrdom ) account it their Natalitia, and accordingly (as the manner was) most joyfully welcome and celebrate it.
And (as the Martyrs did the day of their Martyrdom) account it their Natalitia, and accordingly (as the manner was) most joyfully welcome and celebrate it.
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as of Laurence Saunders, who when come to the stake at which he was to be burnt, kissed it, saying, Welcome the Crosse of Christ, welcome everlasting life:
as of Laurence Saunders, who when come to the stake At which he was to be burned, kissed it, saying, Welcome the Cross of christ, welcome everlasting life:
yet Aristotle in one place confirmeth it, and in another rendereth this reason of it, that then generous blood goeth to the heart, making it chearfull,
yet Aristotle in one place confirmeth it, and in Another rendereth this reason of it, that then generous blood Goes to the heart, making it cheerful,
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but thus far may apply it, and say, that God promiseth to his meek servants, that their hearts shall live for ever; and if for ever, then in death it self;
but thus Far may apply it, and say, that God promises to his meek Servants, that their hearts shall live for ever; and if for ever, then in death it self;
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and thence it is that such generous blood indeed commeth then to such hearts, which enableth many to end their lives, not in mournfull Elegies, but in most joyfull songs of praise and thanksgiving,
and thence it is that such generous blood indeed comes then to such hearts, which enableth many to end their lives, not in mournful Elegies, but in most joyful songs of praise and thanksgiving,
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& the fault is in themselves, that wheras Satan useth then most fiercely to cast his fiery darts, they then are not carefull to hold up the shield of faith, which might quench them; but by their willing or wilfull unbelief, take a course to thrust them in deeper.
& the fault is in themselves, that whereas Satan uses then most fiercely to cast his fiery darts, they then Are not careful to hold up the shield of faith, which might quench them; but by their willing or wilful unbelief, take a course to thrust them in Deeper.
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What therefore hath bin said of a Believers security and comfort in this kinde, is to be understood of him as such, viz. as he approveth himself to be a true believer, stirring up,
What Therefore hath been said of a Believers security and Comfort in this kind, is to be understood of him as such, viz. as he approveth himself to be a true believer, stirring up,
as Bernard saith, miserable unbelievers call it death, but to faithful believers, what is it but a passeover, but a Jubile? Though in it self it be an enemy,
as Bernard Says, miserable unbelievers call it death, but to faithful believers, what is it but a passover, but a Jubilee? Though in it self it be an enemy,
1. That death should not so far sting them, as not to take away their bodily life from them, that was once given out of John should be true of them, that they should never die; for so the longest lived of them have done, Gen. 5. and the wisest shall, Psal. 49. 10. and the best oftentimes soonest,
1. That death should not so Far sting them, as not to take away their bodily life from them, that was once given out of John should be true of them, that they should never die; for so the longest lived of them have done, Gen. 5. and the Wisest shall, Psalm 49. 10. and the best oftentimes soonest,
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so that it is appointed for men (that is, generally for all men) once to die, and because the best are sinfull whilest they live, therefore they must die once, that once at last they may sin no more.
so that it is appointed for men (that is, generally for all men) once to die, and Because the best Are sinful whilst they live, Therefore they must die once, that once At last they may sin no more.
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1. That although as to all curse and wrath, and vindicative Justice, that was at first in it, all that is taken away by the imputation of Christs satisfaction in our justification,
1. That although as to all curse and wrath, and vindicative justice, that was At First in it, all that is taken away by the imputation of Christ satisfaction in our justification,
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Did not our Heavenly Father know, how both for the present and the future to improve them all to his own glory and our good, he could & would cut short his work in righteousnesse, and at the first, at once pardon guilt, extinguish sin, remove sorrow,
Did not our Heavenly Father know, how both for the present and the future to improve them all to his own glory and our good, he could & would Cut short his work in righteousness, and At the First, At once pardon guilt, extinguish since, remove sorrow,
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First, from his revenging wrath, and the condemning guilt of sinne, and so from the state of death, in our justification, Rom. 5. 1, 2. and 8. 1, 2, &c.
First, from his revenging wrath, and the condemning guilt of sin, and so from the state of death, in our justification, Rom. 5. 1, 2. and 8. 1, 2, etc.
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And from death it self, (which is left last, as least hurtful) at the resurrection, 1 Cor. 15. 26. 54. and it is abundantly enough for our comfort, that if not in this life, yet at death;
And from death it self, (which is left last, as least hurtful) At the resurrection, 1 Cor. 15. 26. 54. and it is abundantly enough for our Comfort, that if not in this life, yet At death;
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even Abraham, Gen. 12. 12, 13. & 20. 2. 11. and David, 1 Sam. 21. 12, 13. and Peter, Matth. 26. 70. 72. 74. (three of the Scriptures greatest worthies;
even Abraham, Gen. 12. 12, 13. & 20. 2. 11. and David, 1 Sam. 21. 12, 13. and Peter, Matthew 26. 70. 72. 74. (three of the Scriptures greatest worthies;
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secure obdurate sinners have died (as you use to say) like lambs, some of the true sheep of Christs pasture have been then half worried by this evening wolf; in such evenings these frogs of the insernal pit oft croak aloud,
secure obdurate Sinners have died (as you use to say) like Lambs, Some of the true sheep of Christ pasture have been then half worried by this evening wolf; in such evenings these frogs of the infernal pit oft croak aloud,
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the Devil cometh down with greatest wrath, because then he hath least time; and when Israel is weak, Amalek must fall on the Rear, and do something now or never.
the devil comes down with greatest wrath, Because then he hath least time; and when Israel is weak, Amalek must fallen on the Rear, and do something now or never.
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a body of death will then lie very heavy on the weak sick man, now hasting to his bodily death; and that sin which so defile's him, that he cannot with freedome and serenity of spirit at other times appear before God in duty, will more abash him,
a body of death will then lie very heavy on the weak sick man, now hasting to his bodily death; and that since which so defile's him, that he cannot with freedom and serenity of Spirit At other times appear before God in duty, will more abash him,
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and then, if they escape that second death, this first to them is but Larva mortis, (as he calls it) but a grim vizard of death, in the Scripture account is reckoned for no death indeed,
and then, if they escape that second death, this First to them is but Larva mortis, (as he calls it) but a grim vizard of death, in the Scripture account is reckoned for no death indeed,
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so in the Original which our last Translators, not unfitly (but as the Greek phrase will bear) read it, shall never die, if not for ever, faith construeth it never; though I die temporally, yet Scripture calleth it a sleep, rather then death, if I doe not die eternally. This in the general.
so in the Original which our last Translators, not unfitly (but as the Greek phrase will bear) read it, shall never die, if not for ever, faith construeth it never; though I die temporally, yet Scripture calls it a sleep, rather then death, if I do not die eternally. This in the general.
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1. Now the first wee are freed from in our justification, there is then peace, Rom. 5. 1. and no condemnation, Rom. 8. 1. we are passed from death unto life, 1 Iohn 3. 14. the destroying Angel passeth over and strike's not,
1. Now the First we Are freed from in our justification, there is then peace, Rom. 5. 1. and no condemnation, Rom. 8. 1. we Are passed from death unto life, 1 John 3. 14. the destroying Angel passes over and strike's not,
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and his eyes have seen Gods salvation? There is no sting of death that he complaineth of, the kisses of Christs mouth have sucked that out from a justified Believer;
and his eyes have seen God's salvation? There is no sting of death that he Complaineth of, the Kisses of Christ Mouth have sucked that out from a justified Believer;
and then although the shadow of death should sit on my eye-lids, as they did on Iobs, yet if I can but then discover the eye-lids of the morning, but the first and least out-lookings of Heaven upon my soul, in pardon and peace, especially if broad day light,
and then although the shadow of death should fit on my eyelids, as they did on Jobs, yet if I can but then discover the eyelids of the morning, but the First and least out-lookings of Heaven upon my soul, in pardon and peace, especially if broad day Light,
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and the more glorious shine of the Sunne of righteousnesse; how painful soever deaths sting might otherwise have been, my Phoebus is my Physitian, so that there will be full healing under his wings; and O death, where is then thy sting?
and the more glorious shine of the Sun of righteousness; how painful soever death's sting might otherwise have been, my Phoebus is my physician, so that there will be full healing under his wings; and Oh death, where is then thy sting?
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2. And as for the defiling pollution, and enthralling power of sinne, though it bee as painfull as the very guilt of it, is as a prick in the flesh, sting's deep,
2. And as for the defiling pollution, and enthralling power of sin, though it be as painful as the very guilt of it, is as a prick in the Flesh, sting's deep,
and prick's the very heart, Acts 2. 37. yet a Believer in this life hath an healing plaister for this wound also, from the spirit of grace in his sanctification:
and prick's the very heart, Acts 2. 37. yet a Believer in this life hath an healing plaster for this wound also, from the Spirit of grace in his sanctification:
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and how quickly doth a clean wound heal? with how little pain doth a formerly well-ordered body die? and with how much lesse, doth a soul, not Philosophically purged, but spiritually sanctified, depart from this earthly tabernacle, which is so subject to be foul,
and how quickly does a clean wound heal? with how little pain does a formerly well-ordered body die? and with how much less, does a soul, not Philosophically purged, but spiritually sanctified, depart from this earthly tabernacle, which is so Subject to be foul,
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when it hath given a bill of divorce to all her former Paramours, ruere in amplexus, now cast her self into the bosome and embraces of her best beloved? Truly it is no terrible sight to see death,
when it hath given a bill of divorce to all her former Paramours, ruere in Amplexus, now cast her self into the bosom and embraces of her best Beloved? Truly it is no terrible sighed to see death,
for whereas in the former poi•• we shewed that to a worldly carnall man, one sore prick of this sting of death was, that it let out all that comfort which the life of his soul was wrapt up in.
for whereas in the former poi•• we showed that to a worldly carnal man, one soar prick of this sting of death was, that it let out all that Comfort which the life of his soul was wrapped up in.
On the contrary here it will appear, that a Believer in the out-let of his life, hath his NONLATINALPHABET, (as it is called, Luke 9. 31.) his out-gate from all that which in this life most troubled and wounded him,
On the contrary Here it will appear, that a Believer in the outlet of his life, hath his, (as it is called, Lycia 9. 31.) his outgate from all that which in this life most troubled and wounded him,
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and others use to grow in more dry places, between them they may serve to make up a more complete Embleme of this miserable world, made up of woes and wants; and how often may you over-hear the sad mourner complaining, Now wo is me that I sojourn in Meshech? and that word signifieth how long he thinke's the time is protracted;
and Others use to grow in more dry places, between them they may serve to make up a more complete Emblem of this miserable world, made up of woes and Wants; and how often may you overhear the sad mourner complaining, Now woe is me that I sojourn in Meshech? and that word signifies how long he think's the time is protracted;
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and may you not see those mourning Doves of the valleys mantling the wing, and saying, O that I indeed had wings like a Dove, that I might flee away, & be at rest.
and may you not see those mourning Dove of the valleys mantling the wing, and saying, Oh that I indeed had wings like a Dove, that I might flee away, & be At rest.
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and there the weary be at rest, Iob 3. 17. at rest, from all sicknesses, pains, sorrows, persecutions, &c. which here they either feel or fear, the one death end's and cure's, the other it prevent's.
and there the weary be At rest, Job 3. 17. At rest, from all Sicknesses, pains, sorrows, persecutions, etc. which Here they either feel or Fear, the one death end's and cure's, the other it prevent's.
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It put's an end to them, so that either they are not, their malice then ceaseth, post fata quiescit, or in case it prove immortal, so that their cruelty rageth against the dead bodies, estates, good name, and posterity of Saints departed;
It put's an end to them, so that either they Are not, their malice then ceases, post fata quiescit, or in case it prove immortal, so that their cruelty rages against the dead bodies, estates, good name, and posterity of Saints departed;
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Bucer and Fagius did not cry out from Heaven as hurt, when their bones (suppose the wise Inquisitors mistook not some others for theirs) were ridiculously burnt here in Cambridge divers years after their deaths, the dead man neither pine's nor starve's,
Bucer and Fagius did not cry out from Heaven as hurt, when their bones (suppose the wise Inquisitors mistook not Some Others for theirs) were ridiculously burned Here in Cambridge diverse Years After their death's, the dead man neither pine's nor starve's,
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and although men will not let them live in peace, yet in spite of their malice, with old Simeon, they depart in peace, what evil they before felt, is then ended.
and although men will not let them live in peace, yet in spite of their malice, with old Simeon, they depart in peace, what evil they before felt, is then ended.
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And what they feared, is then prevented, they being taken away from the evil to come, Isa. 57. 1. as usually evil is then coming, when good men are going; and if so, it is then the Fathers love and care even hastily to snatch away the child,
And what they feared, is then prevented, they being taken away from the evil to come, Isaiah 57. 1. as usually evil is then coming, when good men Are going; and if so, it is then the Father's love and care even hastily to snatch away the child,
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and so, though he died in war, yet he is said to bee gathered to his grave in peace; and so Daniel is bid to go away and rest, chap. 12. 13. before those great clashings and confusions should come, which had been foreshewn to him in the fore-going visions of that Book.
and so, though he died in war, yet he is said to be gathered to his grave in peace; and so daniel is bid to go away and rest, chap. 12. 13. before those great clashings and confusions should come, which had been foreshewn to him in the foregoing visions of that Book.
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We read once of his contending with Michael the Archangel, about the body of Moses, and if the thing he contended for, were (as it is usually conceived) to have the place where it was buried discovered.
We read once of his contending with Michael the Archangel, about the body of Moses, and if the thing he contended for, were (as it is usually conceived) to have the place where it was buried discovered.
whatever the loansom estrangments be that we meet with here, yet when Lazarus is once dead, he who was kept out of the rich mans gates, is then found in Abrahams bosome, the place of warmest love.
whatever the loansom estrangments be that we meet with Here, yet when Lazarus is once dead, he who was kept out of the rich men gates, is then found in Abrahams bosom, the place of warmest love.
And that most lively warmth, most lively felt, in this chill and dark evening of death, in it there is light, Zech. 14. 7. in grace as well as in nature, the afternoon Sun is oftentimes very warm, and the setting Sun shines out sometimes most gloriously.
And that most lively warmth, most lively felt, in this chill and dark evening of death, in it there is Light, Zechariah 14. 7. in grace as well as in nature, the afternoon Sun is oftentimes very warm, and the setting Sun shines out sometime most gloriously.
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So Oecolampadius making good the splendor of his own name) now dying, and that of an uncomfortable death, viz. the plague, could lay his hand upon his breast,
So Oecolampadius making good the splendour of his own name) now dying, and that of an uncomfortable death, viz. the plague, could lay his hand upon his breast,
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& say, hic abundè lucis est: here, here in this dark evening is abundant light, then then in that gloomy shadow of death have humble Beleevers (and oftentimes none more then they who before had been most sad and broken-hearted) met with divinest raptures & ravishments of Gods love, with gloriousest shines,
& say, hic abundè lucis est: Here, Here in this dark evening is abundant Light, then then in that gloomy shadow of death have humble Believers (and oftentimes none more then they who before had been most sad and brokenhearted) met with Divinest raptures & ravishments of God's love, with gloriousest shines,
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and so of their 903 kindes of death which they use to reckon up, this their NONLATINALPHABET, the death which commeth by such a kisse, they say is omnium placidissima, of all most pleasant and comfortable:
and so of their 903 Kinds of death which they use to reckon up, this their, the death which comes by such a kiss, they say is omnium placidissima, of all most pleasant and comfortable:
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And yet this both in Moses and Aarons deaths is to this purpose singularly remarkable, that whereas you read of Gods bidding Moses to goe up to mount Nebo, and there die,
And yet this both in Moses and Aaron's death's is to this purpose singularly remarkable, that whereas you read of God's bidding Moses to go up to mount Nebo, and there die,
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and of Aaron, to go up to mount Hor, and strip him of his garments & die there, you shall not finde in either places, that ut capistrati ad mortem mali trahebantur;
and of Aaron, to go up to mount Hor, and strip him of his garments & die there, you shall not find in either places, that ut capistrati ad mortem mali trahebantur;
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and well they might, although others staid behinde, and were to be entertained with Canaans milk and hony, which they were cut short of, seeing they were thus sent to bed with a kisse, never to have the least appearance of a frown more.
and well they might, although Others stayed behind, and were to be entertained with Canaans milk and honey, which they were Cut short of, seeing they were thus sent to Bed with a kiss, never to have the least appearance of a frown more.
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and have its dwelling in us, Rom. 7. 17. but when our souls shall then be dislodged of our bodies, this incroaching and troublesome Inmate shall once for ever be thrust out of doors from both bodies and souls together;
and have its Dwelling in us, Rom. 7. 17. but when our Souls shall then be dislodged of our bodies, this encroaching and troublesome Inmate shall once for ever be thrust out of doors from both bodies and Souls together;
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the death of our body delivering us perfectly from this body of death, by which NONLATINALPHABET, its controverted whether be meant this our mortal body, or the body of sin, which is more deadly.
the death of our body delivering us perfectly from this body of death, by which, its controverted whither be meant this our Mortal body, or the body of since, which is more deadly.
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I grant the latter, but would not exclude the former, because both of them are put together, as when Samson died, the Philistines died also together with him.
I grant the latter, but would not exclude the former, Because both of them Are put together, as when samson died, the philistines died also together with him.
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but more fully and plainly asserted in the New Testament, where the souls of just men once got to Heaven, are said to be made perfect, Heb. 12. 23. Other places are brought by some to the same purpose,
but more Fully and plainly asserted in the New Testament, where the Souls of just men once god to Heaven, Are said to be made perfect, Hebrew 12. 23. Other places Are brought by Some to the same purpose,
yet alludes to what is in natural death, as Interpreters agree upon the place, and those expressions of Christs presenting us to himselfe, NONLATINALPHABET, faultlesse, Jude 24. not having spot,
yet alludes to what is in natural death, as Interpreters agree upon the place, and those expressions of Christ presenting us to himself,, faultless, U^de 24. not having spot,
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or wrinkle, or any such thing, Eph. 5. 27. which to our particular persons is done in death, Ecles. 12. 7. and that also, 1 Cor. 15. 26. where death is said to be the last enemy which is to be destroyed, which they conceive it could not be,
or wrinkle, or any such thing, Ephesians 5. 27. which to our particular Persons is done in death, Eccles. 12. 7. and that also, 1 Cor. 15. 26. where death is said to be the last enemy which is to be destroyed, which they conceive it could not be,
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I Confesse some Divines of very great worth, conceive it is not death, but Cinerefaction that wholy rids us of sin, i. e. that we are not wholy freed from it,
I Confess Some Divines of very great worth, conceive it is not death, but Cinerefaction that wholly rids us of since, i. e. that we Are not wholly freed from it,
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Not that I determine that Lazarus, after his first dying and rising again, lived all his time after without sin, in which to define any thing either way, were rashnesse;
Not that I determine that Lazarus, After his First dying and rising again, lived all his time After without since, in which to define any thing either Way, were rashness;
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so I conceive all Protestants, who deny a Popish Purgatory, or middle state after death, must needs confesse, that the soul before the body be turned to dust and ashes, is got to Heaven, into which no unclean thing entreth;
so I conceive all Protestants, who deny a Popish Purgatory, or middle state After death, must needs confess, that the soul before the body be turned to dust and Ashes, is god to Heaven, into which no unclean thing entereth;
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And therefore I cannot but subscribe to him who calls Death NONLATINALPHABET, and say with Ambrose, quid est mors nisi peccatorum sepultura? that however it be the curse of the wicked, to die in their sins, John 8. 21. 4. yet for the godly, death in them kills sin,
And Therefore I cannot but subscribe to him who calls Death, and say with Ambrose, quid est mors nisi peccatorum sepultura? that however it be the curse of the wicked, to die in their Sins, John 8. 21. 4. yet for the godly, death in them kills since,
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peccatum peperit mortem & filia devoravit matrem, sin at first begot and brought forth death, and death at last destroyed sin as the worm kills the tree that bred it.
peccatum Peperit mortem & filia devoravit matrem, sin At First begotten and brought forth death, and death At last destroyed since as the worm kills the tree that bred it.
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And the grave, which swallowed up all, is it self swallowed up in victory, Captivity led captive and this our enemy not only subdued that it cannot hurt us,
And the grave, which swallowed up all, is it self swallowed up in victory, Captivity led captive and this our enemy not only subdued that it cannot hurt us,
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and will that good God who hath thus far led us, here leave us? that as Rachel died, when now it was but a little way to come to Ephrath, so when one stroak more would bring us to shore, we should sink in the harbour? O no.
and will that good God who hath thus Far led us, Here leave us? that as Rachel died, when now it was but a little Way to come to Ephrath, so when one stroke more would bring us to shore, we should sink in the harbour? O no.
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As on the one side David from good experience could style God NONLATINALPHABET a God, who performeth, or finisheth, or perfecteth all for me, and whom he loveth, he loveth to the end, John 13. 1.
As on the one side David from good experience could style God a God, who Performeth, or finisheth, or perfecteth all for me, and whom he loves, he loves to the end, John 13. 1.
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So on the other side, as for his and their enemies, when he beginneth, he will make an end, 1 Sam. 3. 12. nor will he with Joash, when he hath smitten twice or thrice,
So on the other side, as for his and their enemies, when he begins, he will make an end, 1 Sam. 3. 12. nor will he with Joash, when he hath smitten twice or thrice,
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but as in death (we heard) sin lost its being, so at the resurrection death and the grave shall forever lose theirs, NONLATINALPHABET, it shall be destroyed, ver.
but as in death (we herd) since lost its being, so At the resurrection death and the grave shall forever loose theirs,, it shall be destroyed, ver.
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immediately preceding the Text, to which the Apostle relates in these words, O death where is thy sting? &c. which he speaks by way of anticipation of faith,
immediately preceding the Text, to which the Apostle relates in these words, Oh death where is thy sting? etc. which he speaks by Way of anticipation of faith,
and (according as before I expressed it) as it were before hand tuning his voice, that he might sing them out aloud in that last great Jubile, and then death and the grave shall give up their dead, and disgorge themselves of all that they had before swallowed,
and (according as before I expressed it) as it were before hand tuning his voice, that he might sing them out aloud in that last great Jubilee, and then death and the grave shall give up their dead, and disgorge themselves of all that they had before swallowed,
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and then not onely the sting of death, but also death it selfe shall die and cease for ever, for there shall then be no more death, then our dead bodies shall again live, Isa. 26. 19. so as thenceforth they can die no more, Luke 20. 36. but what is said of our Saviour, shall then be made good of his servants, they shall then live who were dead, and shall live for ever, Rev. 1. 18. and then Death and Hell as vanquished enemies shall bee dragged after our glorious Conquerurs Charet,
and then not only the sting of death, but also death it self shall die and cease for ever, for there shall then be no more death, then our dead bodies shall again live, Isaiah 26. 19. so as thenceforth they can die no more, Lycia 20. 36. but what is said of our Saviour, shall then be made good of his Servants, they shall then live who were dead, and shall live for ever, Rev. 1. 18. and then Death and Hell as vanquished enemies shall be dragged After our glorious Conquerurs Chariot,
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whilest his Redeemed ones shall follow him with their joyful and thankful acclamations, and make Heaven and Earth eccho this triumphant song O death, where is thy sting? O grave, where is thy victory? Nor will they forget to adde that which the Apostle doeth, v. 57. Now thanks be to God, who hath given us the victory through our Lord Jesus Christ.
whilst his Redeemed ones shall follow him with their joyful and thankful acclamations, and make Heaven and Earth echo this triumphant song Oh death, where is thy sting? O grave, where is thy victory? Nor will they forget to add that which the Apostle doth, v. 57. Now thanks be to God, who hath given us the victory through our Lord jesus christ.
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and truly it must be NONLATINALPHABET, if NONLATINALPHABET, a most free gift if we have it, for did we fight and win it, that we should wear it? No, he tred the wine-presse alone, and of the people there was none with him when he came from Edom with his garments died in the blood of these our enemies, travelling in the greatnesse of his strength, mighty to save, NONLATINALPHABET,
and truly it must be, if, a most free gift if we have it, for did we fight and win it, that we should wear it? No, he tread the winepress alone, and of the people there was none with him when he Come from Edom with his garments died in the blood of these our enemies, traveling in the greatness of his strength, mighty to save,,
But shall not then humble and thankful ingenuity cast down our Crowns at his feet, or rather set them on his head, whose right it is? and say, thou art worthy, O Lord, to receive glory,
But shall not then humble and thankful ingenuity cast down our Crowns At his feet, or rather Set them on his head, whose right it is? and say, thou art worthy, Oh Lord, to receive glory,
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As most gloriously, whilest thus in his greatest weaknesse, he foileth Satan in his greatest strength, vincit dum vincitur, when as a weak man he is overcome of death,
As most gloriously, whilst thus in his greatest weakness, he foileth Satan in his greatest strength, vincit dum vincitur, when as a weak man he is overcome of death,
So most justly; for seeing death is the wages onely of sinne, he most righteously forfeited that his power and authority, by inflicting death on him who knew no sin; and thus Jeroboams arm drieth up,
So most justly; for seeing death is the wages only of sin, he most righteously forfeited that his power and Authority, by inflicting death on him who knew no since; and thus Jeroboams arm drieth up,
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but withall he blesseth Christ for it, Gratias tibi Christe Salvator, quod tam potentem adversarium nostrum, dum occideris, occidisti, its most just that death should die,
but withal he Blesses christ for it, Gratias tibi Christ Salvator, quod tam potentem adversarium nostrum, dum occideris, occidisti, its most just that death should die,
2. His Resurrection is both the cause and pledge of ours, 1 Cor. 15. 20, 21. hath a speciall influence into our justification, Rom. 4. 25. & 8. 34. affording faith (by which we are justified ) a sure handhold;
2. His Resurrection is both the cause and pledge of ours, 1 Cor. 15. 20, 21. hath a special influence into our justification, Rom. 4. 25. & 8. 34. affording faith (by which we Are justified) a sure handhold;
and the condemning guilt of sin, wch our Apostle saith, is the sting of death, and so he saveth us from going down into the pit, or at least bringeth us up out of it, because he hath found a ransome, Job. 33. 24.
and the condemning guilt of since, which our Apostle Says, is the sting of death, and so he Saveth us from going down into the pit, or At least brings us up out of it, Because he hath found a ransom, Job. 33. 24.
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4. It is the grace of his Spirit, by which we are enabled to mortifie the the deeds and lusts of the flesh, Rom. 8. 13. which was another sting of sin,
4. It is the grace of his Spirit, by which we Are enabled to mortify the the Deeds and Lustiest of the Flesh, Rom. 8. 13. which was Another sting of since,
Nor the Papists Purgatories, penances, watchings, whippings, lousie shirts, or S. Francis his kissing or licking of Lepers sores, which will cleanse this fretting leprosie.
Nor the Papists Purgatories, penances, watchings, whippings, lousy shirts, or S. Francis his kissing or licking of Lepers sores, which will cleanse this fretting leprosy.
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The poor woman in the gospel after she had spent all she had on other miserable Physicians, could not get her issue of blood stopped, till she got a touch of Christs garment.
The poor woman in the gospel After she had spent all she had on other miserable Physicians, could not get her issue of blood stopped, till she god a touch of Christ garment.
Porphyric himself confesseth that nothing else can effect this cleansing, sola principia hanc purgation• perficere possūt. By wch Principia some conceive, were meant the 3 Persons in the blessed Trinity; but whatsoever he meant by them, I am sure it was the blood of the sacrifice, and the oil that cleanseth the Leper in the Law,
Porphyric himself Confesses that nothing Else can Effect this cleansing, sola principia hanc purgation• perficere possūt. By which Principia Some conceive, were meant the 3 Persons in the blessed Trinity; but whatsoever he meant by them, I am sure it was the blood of the sacrifice, and the oil that Cleanseth the Leper in the Law,
and Lenitives, which actually & formally take away all that pain and anguish, which the sting of sin and death make in our consciences, such joy and peace are fruits of this spirit, and spring from no other root.
and Lenitives, which actually & formally take away all that pain and anguish, which the sting of since and death make in our Consciences, such joy and peace Are fruits of this Spirit, and spring from no other root.
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and death it self (which till then had continued and prevailed, and just then having cut down all before it, had (as it were) completed its conquest) shall then for ever be swallowed up in victory.
and death it self (which till then had continued and prevailed, and just then having Cut down all before it, had (as it were) completed its conquest) shall then for ever be swallowed up in victory.
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and if the Philistims when they had gotten Samson into their power, praised their Gods, and offered a great sacrifice to Dagon, and rejoyced that he had delivered their enemy into their hands, who had destroyed their Country, and slain many of them;
and if the philistines when they had got samson into their power, praised their God's, and offered a great sacrifice to Dagon, and rejoiced that he had Delivered their enemy into their hands, who had destroyed their Country, and slave many of them;
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then what Lebanon is sufficient to burn, or what cattell on a thousand kills sufficient for a burnt sacrifice? what Hecatombs of praise and service, of whatever we are, have, can doe or suffer, are due to our great God and Saviour? who hath delivered the destroyer of our both bodies and souls into our hands, and us out of his;
then what Lebanon is sufficient to burn, or what cattle on a thousand kills sufficient for a burned sacrifice? what Hecatombs of praise and service, of whatever we Are, have, can do or suffer, Are due to our great God and Saviour? who hath Delivered the destroyer of our both bodies and Souls into our hands, and us out of his;
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who hath slaine not onely many of us, but either hath or will make havock of us all, heaps upon heaps, farre more and greater then ever Samson did of them.
who hath slain not only many of us, but either hath or will make havoc of us all, heaps upon heaps, Far more and greater then ever samson did of them.
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Now not unto us, not unto us, O Lord, but to our most mighty and most mercifull God and Saviour, be all the praise, who hath thus delivered us from the power of darknesse,
Now not unto us, not unto us, Oh Lord, but to our most mighty and most merciful God and Saviour, be all the praise, who hath thus Delivered us from the power of darkness,
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and hath translated (NONLATINALPHABET) i. e. hath as a Colony, transplanted us into a new and better Country) from under the power of sin and death into the kingdome of his dear Son;
and hath translated () i. e. hath as a Colony, transplanted us into a new and better Country) from under the power of since and death into the Kingdom of his dear Son;
the Lord of life and glory, hath opened for us that iron gate, and broken those everlasting chaines of darknesse asunder and, having perfectly vanquished hell and death, hath instated us in that power of an endlesse life.
the Lord of life and glory, hath opened for us that iron gate, and broken those everlasting chains of darkness asunder and, having perfectly vanquished hell and death, hath instated us in that power of an endless life.
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For as this matter of his endlesse praise, so of strong and everlasting consolation and good hope to all those that are made partakers of the grace of life. For so Calvin rightly observeth, that the Apostle here in the Text, tam animos â exclamatione erigere voluit Corinthiorum animos;
For as this matter of his endless praise, so of strong and everlasting consolation and good hope to all those that Are made partakers of the grace of life. For so calvin rightly observeth, that the Apostle Here in the Text, tam Animos â exclamatione erigere voluit Corinthians Animos;
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by such an hearty and triumphant exclamation as this, O death, where is thy sting? O grave, where is thy victory? He intended to rouze and raise up the drooping, trembling, sinking hearts of Believers,
by such an hearty and triumphant exclamation as this, Oh death, where is thy sting? O grave, where is thy victory? He intended to rouse and raise up the drooping, trembling, sinking hearts of Believers,
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and more nearly united them to their best friend Jesus Christ their Lord and Head. It doth indeed part them from the bodily presence of other dearest relations here on earth,
and more nearly united them to their best friend jesus christ their Lord and Head. It does indeed part them from the bodily presence of other dearest relations Here on earth,
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But not from God, who as Saul and Jonathan, in death are not parted. So that what was before porta inferni, is now introitus regni, the gate of Hell is now become the entrance into Heaven;
But not from God, who as Saul and Johnathan, in death Are not parted. So that what was before porta inferni, is now introitus Regni, the gate of Hell is now become the Entrance into Heaven;
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but happy they whom Christ hath spread his skirt over, they then will not bee found naked, but clothed upon with their house from Heaven. This a Believer hath in death,
but happy they whom christ hath spread his skirt over, they then will not be found naked, but clothed upon with their house from Heaven. This a Believer hath in death,
so this long and more darksome night of death, is subject to raise fears even in those that are men of God. Especially whilest they are weak children, they are oft weary of life,
so this long and more darksome night of death, is Subject to raise fears even in those that Are men of God. Especially whilst they Are weak children, they Are oft weary of life,
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as the Angel ( in Cyprian ) chideth such, pati timetis, exire non vultis, quid faciam vobis? and truly such children should be chid out of such childish fears,
as the Angel (in Cyprian) chideth such, pati timetis, exire non Wills, quid faciam vobis? and truly such children should be Child out of such childish fears,
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if the fears of death can dead it? It is a sad word of Calvin upon Heb. 2. 14, 15. He that cannot quiet his heart in all holy contempt of death, let him know that he hath as yet profited but a very little in the faith of Christ,
if the fears of death can dead it? It is a sad word of calvin upon Hebrew 2. 14, 15. He that cannot quiet his heart in all holy contempt of death, let him know that he hath as yet profited but a very little in the faith of christ,
For so Paul, Rom. 10. 7. affirmeth, that doubtingly to ask, who shall descend into the deep? is to bring Christ again from the dead, as though he had not died,
For so Paul, Rom. 10. 7. Affirmeth, that doubtingly to ask, who shall descend into the deep? is to bring christ again from the dead, as though he had not died,
why should the sheep of Christs Pasture be at a stand, though it be in the valley of the shadow of death, from following the Lamb whither soever he goeth?
why should the sheep of Christ Pasture be At a stand, though it be in the valley of the shadow of death, from following the Lamb whither soever he Goes?
had we the skill of faith to apply it aright to our wounded souls, it would be able so perfectly to take out the sting of death, that we should have no cause to be troubled with the fear of it;
had we the skill of faith to apply it aright to our wounded Souls, it would be able so perfectly to take out the sting of death, that we should have no cause to be troubled with the Fear of it;
for so it is signanter dictum, by death he hath destroyed him who had the power of death, so as to deliver them that were all their life time in bondage, by reason of their fear of it:
for so it is signanter dictum, by death he hath destroyed him who had the power of death, so as to deliver them that were all their life time in bondage, by reason of their Fear of it:
for on his part activè, quoad causam & fundamentum, (and in the sense that fear is sometimes taken for the thing feared) we are delivered from the fear of death.
for on his part activè, quoad Causam & fundamentum, (and in the sense that Fear is sometime taken for the thing feared) we Are Delivered from the Fear of death.
Though on our part, through weaknesse of faith, or want of due exercise of it, passivè, quoad effectum vel eventum, we may be too much disturbed with this passion, and accordingly fear it;
Though on our part, through weakness of faith, or want of due exercise of it, passivè, quoad effectum vel Eventum, we may be too much disturbed with this passion, and accordingly Fear it;
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Nay, shall we be so unkind (I had almost said, so prophane) as with Ahaz, Isa. 7. in such a trembling fit as you read of v. 2. not only to weary men, but God also, v. 13 ▪ not only be injurious to our own peace and life,
Nay, shall we be so unkind (I had almost said, so profane) as with Ahaz, Isaiah 7. in such a trembling fit as you read of v. 2. not only to weary men, but God also, v. 13 ▪ not only be injurious to our own peace and life,
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as so many burnt threeds asunder, and so disruptis mortis, sepulchri inferni repagulis, he riseth in the glory of that his might as a Conquerour over death,
as so many burned threads asunder, and so disruptis mortis, Sepulchre inferni repagulis, he Riseth in the glory of that his might as a Conqueror over death,
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or an enemy, which when it come's near, proves their very friend? But when shall we once attain to that boldnesse of faith as not to fear death, which by the death and resurrection of Christ is become a Serpent without a sting,
or an enemy, which when it come's near, Proves their very friend? But when shall we once attain to that boldness of faith as not to Fear death, which by the death and resurrection of christ is become a Serpent without a sting,
but with such peace, comfort, joy, and triumph, that we may then say Pauls words, with Pauls spirit and faith, O death, where is thy sting? O grave, where is thy victory?
but with such peace, Comfort, joy, and triumph, that we may then say Paul's words, with Paul's Spirit and faith, Oh death, where is thy sting? O grave, where is thy victory?
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1. From a natural aversation from death, if not as a fruit of sin, yet as an enemy and destroyer of nature, which before I hinted was in Peter and Paul, yea, in Christ himself;
1. From a natural aversation from death, if not as a fruit of since, yet as an enemy and destroyer of nature, which before I hinted was in Peter and Paul, yea, in christ himself;
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and his soul being exceeding sorrowful unto death, Mark 14. 33, 34. so that again and again he prayeth the same words, v. 39. that if it were possible that Cup might passe from him, Matth. 26. 39. I confesse there was more bitternesse in that Cup,
and his soul being exceeding sorrowful unto death, Mark 14. 33, 34. so that again and again he Prayeth the same words, v. 39. that if it were possible that Cup might pass from him, Matthew 26. 39. I confess there was more bitterness in that Cup,
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so the Psalmist desireth to live to propagate Gods praise, Psalm 119. 17. 5. Psalm 71. 18. as a true labourer will desire his day may last, till his work be done;
so the Psalmist Desires to live to propagate God's praise, Psalm 119. 17. 5. Psalm 71. 18. as a true labourer will desire his day may last, till his work be done;
and great changes use greatly to affect us, and therefore the great change at the last day will make even the powers of Heaven to shake, Matth. 24. 29. by which some understand the Angels of Heaven, though they be safe enough:
and great changes use greatly to affect us, and Therefore the great change At the last day will make even the Powers of Heaven to shake, Matthew 24. 29. by which Some understand the Angels of Heaven, though they be safe enough:
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and one of our most important tasks to be set upon and gone through with. Wonder not if you should then see the wary, busie, thoughtful, carefull soul trembling: as for instance,
and one of our most important tasks to be Set upon and gone through with. Wonder not if you should then see the wary, busy, thoughtful, careful soul trembling: as for instance,
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now that he is on the Judgment seat, his presence cannot but be very dreadful. Remembrance of former sins, though pardoned, may make the dying mans pale cheeks blush.
now that he is on the Judgement seat, his presence cannot but be very dreadful. Remembrance of former Sins, though pardoned, may make the dying men pale cheeks blush.
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and unlesse the Sun of righteousnesse do then more gloriously shine out upon us with his more enlightening and enlivening beams in this chill and gloomy shadow of death,
and unless the Sun of righteousness do then more gloriously shine out upon us with his more enlightening and enlivening beams in this chill and gloomy shadow of death,
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So suddennesse and fear in other cases are joined together, Prov. 3. 25. and suddennesse of destruction coming upon any, is a description of a most carefull and dolefull condition, 1 Thess. 5. 3. it is so here,
So suddenness and Fear in other cases Are joined together, Curae 3. 25. and suddenness of destruction coming upon any, is a description of a most careful and doleful condition, 1 Thess 5. 3. it is so Here,
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and consequents of death, of all the evil that is in it, and so have laid in no provisions of those cordialls and comforts that should antidote and sweeten it,
and consequents of death, of all the evil that is in it, and so have laid in no provisions of those cordials and comforts that should antidote and sweeten it,
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before we are aware of it, or prepared for it, to tast of it, rendreth it that NONLATINALPHABET a cup of trembling, the man unawares hath set his feet on a Bog,
before we Are aware of it, or prepared for it, to taste of it, rendereth it that a cup of trembling, the man unawares hath Set his feet on a Bog,
Whatever the Philosophers meant by defining their Philosophy to be a meditation of their Metaphorical death, I am sure that in plain terms the frequent and serious meditating of this death, we now speak of, is a great part of true saving Christian Divinity; and if with Joseph of Arimathea, we would have our Sepulchres, in our Gardens,
Whatever the Philosophers meant by defining their Philosophy to be a meditation of their Metaphorical death, I am sure that in plain terms the frequent and serious meditating of this death, we now speak of, is a great part of true Saving Christian Divinity; and if with Joseph of Arimathea, we would have our Sepulchres, in our Gardens,
a daily dying, is joyned with a last days rejoycing, and our continual putting our lives into our hands, as ready to offer them up to God, will be a means willingly to part with them,
a daily dying, is joined with a last days rejoicing, and our continual putting our lives into our hands, as ready to offer them up to God, will be a means willingly to part with them,
But so, as this meditation be accompanyed with an answerable preparation, for otherwise as Solomon in another case saith, he that increaseth knowledge increaseth sorrow, Ecles.
But so, as this meditation be accompanied with an answerable preparation, for otherwise as Solomon in Another case Says, he that increases knowledge increases sorrow, Eccles.
but with what harvest joy shall we come to the grave, when we shall be like a shock of ripe corn, which commeth in in his season? Job 5. 26. to which for a close of this, let me adde what there followeth, Lo this, we have searched it, so it is,
but with what harvest joy shall we come to the grave, when we shall be like a shock of ripe corn, which comes in in his season? Job 5. 26. to which for a close of this, let me add what there follows, Lo this, we have searched it, so it is,
and so we finde that want of prayer is joyned with want of hope at such a time in the hypocrit, Job 27. 8. with 9. 10. they that use not to look up to God to seek him before, will then hardly finde him; and then for the child in that dark entry, not to have the Father by the hand wil be very terrible:
and so we find that want of prayer is joined with want of hope At such a time in the hypocrite, Job 27. 8. with 9. 10. they that use not to look up to God to seek him before, will then hardly find him; and then for the child in that dark entry, not to have the Father by the hand will be very terrible:
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the true children of God may possibly be more to seek for their comfort at their deaths, by reason of their lesse seeking it in their lives, in that it oft falleth out, that amongst their many and earn•• •uits for grace to carry them on in ••eir way, they have not been so mindful as they should to beg for a smile in their Journeies end, which God make's account, is a mercy worth asking,
the true children of God may possibly be more to seek for their Comfort At their death's, by reason of their less seeking it in their lives, in that it oft falls out, that among their many and earn•• •uits for grace to carry them on in ••eir Way, they have not been so mindful as they should to beg for a smile in their Journeys end, which God make's account, is a mercy worth asking,
For remedy therefore, ask that you may have, now seek, that you may then finde, and all your life time be knocking hard at the gate of mercy, that at your out-gate of this life an abundant entrance may be administred unto you;
For remedy Therefore, ask that you may have, now seek, that you may then find, and all your life time be knocking hard At the gate of mercy, that At your outgate of this life an abundant Entrance may be administered unto you;
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Have you ordinarily known the man, who was much in prayer while he lived, to be full of fears and anguish when he came die? No, those sweet and strong breathings blow away such darksome clouds,
Have you ordinarily known the man, who was much in prayer while he lived, to be full of fears and anguish when he Come die? No, those sweet and strong breathings blow away such darksome Clouds,
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when he re••'s the fruit of hi• for••• la•••• and hath oftentimes a •ost •ensibl• return of all hi• ••••er prayers, which before (i• •••y be) he thought God,
when he re••'s the fruit of hi• for••• la•••• and hath oftentimes a •ost •ensibl• return of all hi• ••••er Prayers, which before (i• •••y be) he Thought God,
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for by constant acquaintance with prayer, we come to more familiar acquaintance with Christ, and so come to see and feel how happy it is to be near him, which cannot but make us the more ready and desirous of getting out of the body, that we may be no longer absent from him;
for by constant acquaintance with prayer, we come to more familiar acquaintance with christ, and so come to see and feel how happy it is to be near him, which cannot but make us the more ready and desirous of getting out of the body, that we may be no longer absent from him;
and besides, the happy soul, which, with the sweet bird is continually soaring upward, and keepeth much aloft, is so well acquainted with those approaches to Heaven, that now when it fitteth on the dying mans lips, it is ready on the wing to take its last flight,
and beside, the happy soul, which, with the sweet bird is continually soaring upward, and Keepeth much aloft, is so well acquainted with those Approaches to Heaven, that now when it fits on the dying men lips, it is ready on the wing to take its last flight,
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as in that dark night very well knowing its accustomed way thither, and having so often sent its prayers, those winged messengers, thither before-hand,
as in that dark night very well knowing its accustomed Way thither, and having so often sent its Prayers, those winged messengers, thither beforehand,
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and so fearfulness (we read) surprizeth hypocrites, when death and danger layeth hold on them, God then takes away their souls and their hopes together, Job 27. 8. as else where their hope is said to be as the giving up of the ghost. Miserable man!
and so fearfulness (we read) surpriseth Hypocrites, when death and danger Layeth hold on them, God then Takes away their Souls and their hope's together, Job 27. 8. as Else where their hope is said to be as the giving up of the ghost. Miserable man!
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then all vizards will be laid aside, all black patches and beauty spots that covered foul sores will be pluckt, off & the pure heart only will be able to lift up their face without spot,
then all vizards will be laid aside, all black Patches and beauty spots that covered foul sores will be plucked, off & the pure heart only will be able to lift up their face without spot,
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so it will make all smart when pluckt off, and answerably if thy portion (with them Psal. 17. 14.) be in this life, thou art utterly undone, when it is ended:
so it will make all smart when plucked off, and answerably if thy portion (with them Psalm 17. 14.) be in this life, thou art utterly undone, when it is ended:
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Job some-where speaks of dying in his nest, but as Chrysostome observeth, Nestlins are wont to be but weaklins, and they that have feathered their nests in the world, have minde to be on the wing to flie out of it, O death, how bitter is thy remembrance to him that liveth at ease in his possessions? how sad a sight is the hand-writing on the wall to a Belshazzar in his cups? and when the rich man is dreaming of goods laid up for many years, how dreadfull a sound in his ears was that, Thou fool, this night, & c? when in prosperity the destroyer cometh upon him, Job 15. 21. It was a wise and Christian speech of Charles the 5t.
Job somewhere speaks of dying in his nest, but as Chrysostom observeth, Nestlins Are wont to be but weaklins, and they that have feathered their nests in the world, have mind to be on the wing to fly out of it, Oh death, how bitter is thy remembrance to him that lives At ease in his possessions? how sad a sighed is the handwriting on the wall to a Belshazzar in his cups? and when the rich man is dreaming of goods laid up for many Years, how dreadful a found in his ears was that, Thou fool, this night, & c? when in Prosperity the destroyer comes upon him, Job 15. 21. It was a wise and Christian speech of Charles the 5t.
Whereas on the contrary (again for the remedy) if with Paul we were before hand crucified to the world, and had it crucified to us, and (as Chrysostom descan'ts upon the place) lay like two dead bodies one by another,
Whereas on the contrary (again for the remedy) if with Paul we were before hand Crucified to the world, and had it Crucified to us, and (as Chrysostom descan'ts upon the place) lay like two dead bodies one by Another,
were we and the world two, at our parting there would not be a painful dissolutio continui, sitting loose now, would prevent such convulsion fits, and rentings then.
were we and the world two, At our parting there would not be a painful Dissolution continui, sitting lose now, would prevent such convulsion fits, and rentings then.
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In particular, (I mean) our neglect of a provident and timely setting our house in order when we are now leaving the world, is apt to leave us in heaps and confusion.
In particular, (I mean) our neglect of a provident and timely setting our house in order when we Are now leaving the world, is apt to leave us in heaps and confusion.
It is expressed in Scripture, as the dying mans task, but it would be much better if it were the living mans care, that when we have made up our Accounts with men, we might be more ready for Gods Audit, and when we have disposed of our goods to others, we might be at more leisure and vacant, the more safely to bequeath our souls to God, & so enter upon our heavenly inheritance; but it is but our sin and misery, that we lay this double burden on the tired horse-back, that the ending of our reckonings with the world,
It is expressed in Scripture, as the dying men task, but it would be much better if it were the living men care, that when we have made up our Accounts with men, we might be more ready for God's Audit, and when we have disposed of our goods to Others, we might be At more leisure and vacant, the more safely to Bequeath our Souls to God, & so enter upon our heavenly inheritance; but it is but our since and misery, that we lay this double burden on the tired horseback, that the ending of our reckonings with the world,
and our Saviour when he had said, it is finished then he quietly gave up the ghost, and so rested in the grave, which was typified by the Jewish Sabbath.
and our Saviour when he had said, it is finished then he quietly gave up the ghost, and so rested in the grave, which was typified by the Jewish Sabbath.
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but yet all our other worldly occasions also in time, that the day of our death may be our Sabbath, in which we may rest from our labours, and feriari Deo, even keep a true holy day indeed to God, that then with our Saviour we may say, it is finished and with Paul, we have finished our course, and in running our race, have outgone all our griefs and fears,
but yet all our other worldly occasions also in time, that the day of our death may be our Sabbath, in which we may rest from our labours, and feriari God, even keep a true holy day indeed to God, that then with our Saviour we may say, it is finished and with Paul, we have finished our course, and in running our raze, have outgone all our griefs and fears,
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and so rendreth death very formidable, whilest it is looked at as the wages of sin, or Gods arrest, and so the fore-runner or beginning of a more terrible execution;
and so rendereth death very formidable, whilst it is looked At as the wages of since, or God's arrest, and so the forerunner or beginning of a more terrible execution;
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so to such a NONLATINALPHABET, i. e. a guilty condemned sinner, his death is phrased to be a bringing him to the King of terrors, Job 18. 5. with 14. and well it may,
so to such a, i. e. a guilty condemned sinner, his death is phrased to be a bringing him to the King of terrors, Job 18. 5. with 14. and well it may,
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And therefore our cure here is faith's timely and effectual application of the blood and death of Jesus Christ, the only tried cure of this tremor cordis, for so its expresly said, that he by death hath delivered us from the bondage of the fear of it.
And Therefore our cure Here is Faith's timely and effectual application of the blood and death of jesus christ, the only tried cure of this tremor Cordis, for so its expressly said, that he by death hath Delivered us from the bondage of the Fear of it.
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1. Believers by the clearer discoveries of Christ and his death, under the brighter light of the Gospel, are lesse in the dark, in the gloomy shadow of death,
1. Believers by the clearer discoveries of christ and his death, under the Brighter Light of the Gospel, Are less in the dark, in the gloomy shadow of death,
as the Apostle hinteth in the fore-mentioned place to the Hebrewes, where he sheweth, that Christ by taking part with the children of flesh and blood in his Incarnation, did free us from that bondage,
as the Apostle hinteth in the forementioned place to the Hebrews, where he shows, that christ by taking part with the children of Flesh and blood in his Incarnation, did free us from that bondage,
and so, whereas Moses the giver of the law desired to live, Deu. 3. 24, 25. Paul a Preacher of the Gospel, desireth to be dissolved, Phil. 1. 23. when once the Sun of righteousnesse was now more up,
and so, whereas Moses the giver of the law desired to live, Deu. 3. 24, 25. Paul a Preacher of the Gospel, Desires to be dissolved, Philip 1. 23. when once the Sun of righteousness was now more up,
and afterwards have had them more soundly healed, and more feelingly comforted and enlarged with the assurance of Gods favour in Christ; the bone broken,
and afterwards have had them more soundly healed, and more feelingly comforted and enlarged with the assurance of God's favour in christ; the bone broken,
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and in after-sufferings was most humbled, and none of them expresse more (none so much) cheerful readinesse and desire to die in Christ, yea, to die for him.
and in after-sufferings was most humbled, and none of them express more (none so much) cheerful readiness and desire to die in christ, yea, to die for him.
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and then could act more faith in God! Could the sting of a fiery serpent make us daily look more up to the brazen Serpent, sense of sin drive us more to Christ, to get more assurance ▪ of part in his death, wee should thereby (even when we receive the sentence of death ) be more able to trust in him who quickeneth the dead;
and then could act more faith in God! Could the sting of a fiery serpent make us daily look more up to the brazen Serpent, sense of since drive us more to christ, to get more assurance ▪ of part in his death, we should thereby (even when we receive the sentence of death) be more able to trust in him who Quickeneth the dead;
then should we not be pinioned, as condemned Malefactors are wont to be, but have an hand of Faith free and at liberty to lay hold on Christ, the Lord of Life,
then should we not be pinioned, as condemned Malefactors Are wont to be, but have an hand of Faith free and At liberty to lay hold on christ, the Lord of Life,
2. But Secondly, the defilement of sin, although faith can see it pardoned, will make a child-like shamefacednesse blush and fear so to come into a Fathers presence.
2. But Secondly, the defilement of since, although faith can see it pardoned, will make a childlike shamefacedness blush and Fear so to come into a Father's presence.
and although the most loving wife heartily desireth her husbands coming home, yet she could be content that he would stay out so long, til he have righted things in the house,
and although the most loving wife heartily Desires her Husbands coming home, yet she could be content that he would stay out so long, till he have righted things in the house,
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if Saul consult the Divel this day, and go to him the next, and Judas by an untimely and woful death, be suddenly brought before his Judge, whilest he is yet reeking with the blood of his betrayed Lord and Saviour;
if Saul consult the devil this day, and go to him the next, and Judas by an untimely and woeful death, be suddenly brought before his Judge, whilst he is yet reeking with the blood of his betrayed Lord and Saviour;
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for it is then safe drawing near to God, when our hearts are sprinkled from an evil conscience, Heb. 10. 22. and that is by the blood of Christ, Heb. 9. 14. labour therefore in the way of mortification to be implanted into Christs death, and this sweet fruit amongst others, will spring out of his grave, that what mortifieth sin, will kill the fear of death, which is caused by it.
for it is then safe drawing near to God, when our hearts Are sprinkled from an evil conscience, Hebrew 10. 22. and that is by the blood of christ, Hebrew 9. 14. labour Therefore in the Way of mortification to be implanted into Christ death, and this sweet fruit among Others, will spring out of his grave, that what mortifieth since, will kill the Fear of death, which is caused by it.
2. But mortification effecteth this more directly, in that it properly and formally taketh away sin which is fomes morbi, the very matter of the disease,
2. But mortification Effecteth this more directly, in that it properly and formally Takes away since which is fomes Morbi, the very matter of the disease,
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So with Asa we should be laid in our graves as in a bed filled with sweet odours & spices; and what the Romans were wont to do in their Pageants, at the consecration of their dead Emperours, would have more realty at our death and Funerals:
So with Asa we should be laid in our graves as in a Bed filled with sweet odours & spices; and what the Romans were wont to do in their Pageants, At the consecration of their dead emperors, would have more realty At our death and Funerals:
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no Eagle (as with them) to carry the soul up to Heaven, but our souls as the renewed Eagle would mount up out of such a bed of spices, to those mountains of spices, where are pleasures for evermore. O that we were once so wise,
no Eagl (as with them) to carry the soul up to Heaven, but our Souls as the renewed Eagl would mount up out of such a Bed of spices, to those Mountains of spices, where Are pleasures for evermore. Oh that we were once so wise,
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as with those wise Virgins to get oil enough into our Vessels, and then our Lamps will burn bright at midnight, in this midnight of death and judgement;
as with those wise Virgins to get oil enough into our Vessels, and then our Lamps will burn bright At midnight, in this midnight of death and judgement;
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and then this shall be one strain of our marriage, of our Triumphant Song, O death, where is thy sting? O grave, where is thy victory? Tibi Domini Jesu, qui spes es viventium & resurrectio mortuorum. FINIS.
and then this shall be one strain of our marriage, of our Triumphant Song, Oh death, where is thy sting? O grave, where is thy victory? Tibi Domini Jesu, qui spes es viventium & Resurrection Mortuorum. FINIS.
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So Tacitus of Vitellius, praeterita, instantia, futura par• oblivione dimiserat, mirum apud ipsum de bello filentium & prohibit• per levitatem sermones. Psal. 90. 12
So Tacitus of Vitellius, Things past, Instantia, futura par• oblivion dimiserat, Mirum apud ipsum de bello filentium & prohibit• per levitatem Sermons. Psalm 90. 12
Mr. Withrington the University Orator at St. Maries, & Mr. Templar, one of the senior Fellows of Trinity Colledge in their Hall. Camero. Myrothreiu Luk. 11. 47, 48. NONLATINALPHABET Talm. Hierosol.
Mr. Withrington the university Orator At Saint Mary's, & Mr. Templar, one of the senior Fellows of Trinity College in their Hall. Chamber. Myrothreiu Luk. 11. 47, 48. Talmud Hierosol.
Bacon Aug. ment. l. 4. ca. 1. p. 205 So also Vespatian died with a jest, and Augustus in a complement. Ecce miser tuam partem assasti, verte alteram.
Bacon Aug. meant. l. 4. circa 1. p. 205 So also Vespasian died with a jest, and Augustus in a compliment. Ecce miser tuam partem assasti, verte Another.
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1 Kin. 13. 4 In Epitaph: Nepot. Ʋt Hydrus Crocodilum interficit. P. Dammian: li. 2. ep. 18. Dentes infringes in nimis solido: concoquere non poteris, sed sicut Danielis bolo Babylonius draco, eruciaberis & crepabis. Del Rio Adagial. pag. 250.
1 Kin. 13. 4 In Epitaph: Nepotism. Ʋt Hydrus Crocodilum interficit. P. Dammian: li. 2. Epistle. 18. Dentes infringes in nimis solido: concoquere non poteris, sed sicut Danielis bolo Babylonian draco, eruciaberis & crepabis. Deal Rio Adagial. page. 250.
Si quis anima• pacare non potest mo•tis contemptu, is sciat p••um se adhuc profecisse in Christi fide; •a• ut nimia trepidatio ex ignorantia Christi gratiae nascitur, ita certum est infidelitatis signam.
Si quis anima• pacare non potest mo•tis contemptu, is sciat p••um se Adhoc profecisse in Christ fide; •a• ut Nimia trepidatio ex ignorantia Christ Gratiae nascitur, ita certum est infidelitatis signam.
