The servant doing, and the Lord blessing. A sermon preached at the funeral of the right honorable Richard Pepys, Lord Chief Justice of the upper bench in Ireland. Who deceased 2. Ianuary anno 1658. By Edward Worth D.D.
Calls to the Watch, v. 42. VVatch. This Watch consists in the exercised act of Christian Wisdom, over our selves, to our work, and for our end. The first is the Main-Guard, the other two, By-Guards. 1. we must watch over our selves. First, Look to our Cinque Ports, at every sense set a Centinel. Secondly, Give the Allarm when the Enemy appears even at a distance.
Calls to the Watch, v. 42. VVatch. This Watch consists in the exercised act of Christian Wisdom, over our selves, to our work, and for our end. The First is the Main-Guard, the other two, By-Guards. 1. we must watch over our selves. First, Look to our Cinque Ports, At every sense Set a Centinel. Secondly, Give the Alarm when the Enemy appears even At a distance.
Fourthly, Examine all comers, whence they are, from God or the Devil? whether they go, to Heaven or Hell? and what is their business, Sin or Grace? 2. We must watch to our work, take heed how we hear, fast, give alms, watch unto prayer with all perseverance.
Fourthly, Examine all comers, whence they Are, from God or the devil? whither they go, to Heaven or Hell? and what is their business, since or Grace? 2. We must watch to our work, take heed how we hear, fast, give alms, watch unto prayer with all perseverance.
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But drowsie Man will not easily be brought to this watch, or kept on it by sense of duty; Christ therefore allarms us with expresses of danger. That day of the Lord is like the Basilisk, slain, if prevented;
But drowsy Man will not Easily be brought to this watch, or kept on it by sense of duty; christ Therefore alarms us with Expresses of danger. That day of the Lord is like the Basilisk, slave, if prevented;
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wherein we find a large description of the ƲƲorlds Funeral. Those of the highest rank, are first in Mourning, v. 29. The Sun shall be darkened, the Moon shall not give her light, the stars shall fall,
wherein we find a large description of the ƲƲorlds Funeral. Those of the highest rank, Are First in Mourning, v. 29. The Sun shall be darkened, the Moon shall not give her Light, the Stars shall fallen,
even sky-color dy'd sable, and therefore all things covered with blacks. The sadness of which covering will be so much the more sad and dreadfull, by how much the day of that change,
even sky-color died sable, and Therefore all things covered with blacks. The sadness of which covering will be so much the more sad and dreadful, by how much the day of that change,
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And is it not the highest presumption to arrogate to our selves the knowledge of that which the Apostles, the Angels, Christ (as man) knew not? is not this next to that of the old Serpent to our first Parents, Ye shall be as Gods knowing? God hath made us his Stewards not his Secretaries, he therefore that pries into his Cabinet will prove more bold then welcome. What the good God hath not made known, the wise God knows is not good for us to know.
And is it not the highest presumption to arrogate to our selves the knowledge of that which the Apostles, the Angels, christ (as man) knew not? is not this next to that of the old Serpent to our First Parents, You shall be as God's knowing? God hath made us his Stewards not his Secretary's, he Therefore that pries into his Cabinet will prove more bold then welcome. What the good God hath not made known, the wise God knows is not good for us to know.
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So in this instance, knew men that day afarr off, 'twould make them delay the work of Repentance, knew they it nigh at hand, 'twould make them distrust the truth of Repentance, least arising from fear not love.
So in this instance, knew men that day afar off, 'twould make them Delay the work of Repentance, knew they it High At hand, 'twould make them distrust the truth of Repentance, least arising from Fear not love.
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Knew they it afar off, 'twould tempt to presumption, knew they it nigh at hand 'twould tempt to dejectedness, both wayes tend to destroy Society and hinder duty. Latet ultimus dies ut observentur omnes, the last day is not known that everyday might be observed.
Knew they it afar off, 'twould tempt to presumption, knew they it High At hand 'twould tempt to dejectedness, both ways tend to destroy Society and hinder duty. Latet Ultimus dies ut observentur omnes, the last day is not known that everyday might be observed.
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An accus'd Malefactor is not sollicitous concerning the hour wherein the Iudge comes to Town, but concerning what friends he shall engage, what desence he shall make at his trial.
an accused Malefactor is not solicitous Concerning the hour wherein the Judge comes to Town, but Concerning what Friends he shall engage, what Defense he shall make At his trial.
Thus it concerns us not to know the times and the seasons which the Father hath put in his own power to secure Christ as our Advocate, his merits as our Plea, to watch that our Oyle be not to Buy when it should be to Burn. It was a good answer of a sage Father that a day before death was time enough to Repent, but a better question on second thoughts of the youg gallant, Oh Sir how shall I know when I shall die? Nay, said the Father, that may be presently. Hoise therefore your Sails while the wind serves: ƲƲatch, for ye know not the hour wherein the Lord cometh.
Thus it concerns us not to know the times and the seasons which the Father hath put in his own power to secure christ as our Advocate, his merits as our Plea, to watch that our Oil be not to Buy when it should be to Burn. It was a good answer of a sage Father that a day before death was time enough to repent, but a better question on second thoughts of the Youg gallant, O Sir how shall I know when I shall die? Nay, said the Father, that may be presently. Hoist Therefore your Sails while the wind serves: ƲƲatch, for you know not the hour wherein the Lord comes.
We are not Freeholders in these houses of Clay, but Tennants at will, at best Tennants for Life. Three Lives are no long term, our's is shorter, it's but for one Life,
We Are not Freeholders in these houses of Clay, but Tenants At will, At best Tenants for Life. Three Lives Are no long term, our's is shorter, it's but for one Life,
And in Moses time the cloth shrunke up to seventy years, and what was more then this was but a course list, Labor and Sorrow, Psal. 90. 18. VVe compute the life of a man to be seven years, and seven years (all men will grant) are not many:
And in Moses time the cloth shrunk up to seventy Years, and what was more then this was but a course list, Labour and Sorrow, Psalm 90. 18. We compute the life of a man to be seven Years, and seven Years (all men will grant) Are not many:
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but suppose we did live many years, yet many years are no long life, for though we are apt to misjudge them long before hand, because we desire to live them,
but suppose we did live many Years, yet many Years Are no long life, for though we Are apt to misjudge them long before hand, Because we desire to live them,
because they are Earthly Tabernacles, 22 Ier. 29. Oh Earth, Earth, Earth, mark thrice earth, made of Earth, maintain'd by Earth, and anon turned into Earth, Earth was the matter of our generation, Earth is the matter of our augmentation, Earth shall be the matter of our dissolution, Sperma faetidum, saccus stercorum, cibus vermium, a deal of froth, a sack of filth, and a gobbet for the grave.
Because they Are Earthly Tabernacles, 22 Jeremiah 29. O Earth, Earth, Earth, mark thrice earth, made of Earth, maintained by Earth, and anon turned into Earth, Earth was the matter of our generation, Earth is the matter of our augmentation, Earth shall be the matter of our dissolution, Sperma faetidum, saccus stercorum, cibus vermium, a deal of froth, a sack of filth, and a gobbet for the grave.
Wherein as in a pitcht Feild, heat, cold, draught, and moisture, are continually fighting and striving which should be master, until at length one becomes praedominant; and then the battle being ended each Element returns to his old home,
Wherein as in a pitched Feild, heat, cold, draught, and moisture, Are continually fighting and striving which should be master, until At length one becomes predominant; and then the battle being ended each Element returns to his old home,
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and how small a matter is great enough to end this battle? it is a usual speech, that a man may live of a little, it is a certain truth that he may die of less.
and how small a matter is great enough to end this battle? it is a usual speech, that a man may live of a little, it is a certain truth that he may die of less.
yea as diseases in mans body, & the least of all these, even a prick of a pin is sufficient to put an end to this battle when the Lord gives the charge. 'Tis easy to believe this of others, hard of our selves,
yea as diseases in men body, & the least of all these, even a prick of a pin is sufficient to put an end to this battle when the Lord gives the charge. It's easy to believe this of Others, hard of our selves,
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The weapon wherewith our first Parents were wounded, was not dying, but the broad point thereof dayly experience hath blunted, wheresore Satan whets out another more contracted, and no less deadly.
The weapon wherewith our First Parents were wounded, was not dying, but the broad point thereof daily experience hath blunted, Wherefore Satan whets out Another more contracted, and no less deadly.
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Ye shall not die this day, or this week, or this month, or this year, and thus concluding to the last period, what doth he but retail that to us which he sold in gross to our first Parents? for is not the total of all these parcels ye shall not die? and are we not apt on this score, to put off death farther by how much it cometh on faster? thus 'tis observed that Old men are most what most covetous, when dying, then most buisie how to live, such was that fool in the Gospel, a fool in grain (as one cal's him) who measured his years by his barnes, and his life by his stores, and thereon sang requiems to his own Soul,
You shall not die this day, or this Week, or this Monn, or this year, and thus concluding to the last Period, what does he but retail that to us which he sold in gross to our First Parents? for is not the total of all these parcels you shall not die? and Are we not apt on this score, to put off death farther by how much it comes on faster? thus it's observed that Old men Are most what most covetous, when dying, then most busy how to live, such was that fool in the Gospel, a fool in grain (as one cal's him) who measured his Years by his Barns, and his life by his stores, and thereon sang requiems to his own Soul,
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but death comes and both puts a stop in his note, and turns his longs and his larges into briefs and semibriefs. Thou fool this night shall thy Soul be taken from thee.
but death comes and both puts a stop in his note, and turns his longs and his largess into briefs and semibriefs. Thou fool this night shall thy Soul be taken from thee.
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In these respects that day is compared to the coming of a thief, v. 43. Know this that if the good man of the house had known in what watch the thief would come, he would have watched and not have suffered his house to be broken up.
In these respects that day is compared to the coming of a thief, v. 43. Know this that if the good man of the house had known in what watch the thief would come, he would have watched and not have suffered his house to be broken up.
but to make whatever is portable to be his booty. Thus death strips men of all their externals. Of all our buildings it onely leaves us a tomb, of all our lands onely a grave, and of all our goods onely a Tablecloth for the worms.
but to make whatever is portable to be his booty. Thus death strips men of all their externals. Of all our buildings it only leaves us a tomb, of all our Lands only a grave, and of all our goods only a Tablecloth for the worms.
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We are here like Boys playing for counters, which come and go: one while the heap is on this side, another while on that, at length comes the Master and sweeps all away.
We Are Here like Boys playing for counters, which come and go: one while the heap is on this side, Another while on that, At length comes the Master and sweeps all away.
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for nothing? Surely if it be not for better, it will be for worse. For better it will be to the servants who keep on, for worse to those who keep off this Watch.
for nothing? Surely if it be not for better, it will be for Worse. For better it will be to the Servants who keep on, for Worse to those who keep off this Watch.
Act, Giving illustrated by the Object Personal, Them. Real, Meat. Adjunct, Time In due season. Adjuncts described Distinctly, The duty considered Materially, Doing. Formally, So doing. Priviledg in its Kind, Blessedness. Season, At the Lords coming. Conjunctly, Order. First Duty, then Priviledg.
Act, Giving illustrated by the Object Personal, Them. Real, Meat. Adjunct, Time In due season. Adjuncts described Distinctly, The duty considered Materially, Doing. Formally, So doing. Privilege in its Kind, Blessedness. Season, At the lords coming. Conjunctly, Order. First Duty, then Privilege.
GOd is the Lord, his dominion is absolute over all, yet we find him not called Lord till Man is created, his special Dominion is over Man. Inferior creatures serve the Lord passively, man actively: as they praise God objectively with mans mouth: so they serve God with mans hands. Man therefore in a special respect stands thus related to the Lords service. Whose obedience to God (as to the manner) should be like childrens to parents, free and ingenuous, but (as to the matter and end) like servants to their Lords. For as servants may not act according to their own wills, but their masters; nor for their own but their masters behoof:
GOd is the Lord, his dominion is absolute over all, yet we find him not called Lord till Man is created, his special Dominion is over Man. Inferior creatures serve the Lord passively, man actively: as they praise God objectively with men Mouth: so they serve God with men hands. Man Therefore in a special respect Stands thus related to the lords service. Whose Obedience to God (as to the manner) should be like Children's to Parents, free and ingenuous, but (as to the matter and end) like Servants to their lords. For as Servants may not act according to their own wills, but their Masters; nor for their own but their Masters behoof:
And though there be special acts of Gods service (as especially referring to this supreme end) yet he that in all things eys Gods word as his Rule, Gods glory as his Aim, is rightly said in all things (even in his shop and at his plow) to serve the Lord.
And though there be special acts of God's service (as especially referring to this supreme end) yet he that in all things eyes God's word as his Rule, God's glory as his Aim, is rightly said in all things (even in his shop and At his blow) to serve the Lord.
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And such is the service here meant, whereby we serve God in holiness, (the sum of the first Table) in rightousness, (the sum of the Second) (sincerely) before him, (intirely,) all the days of our life.
And such is the service Here meant, whereby we serve God in holiness, (the sum of the First Table) in righteousness, (the sum of the Second) (sincerely) before him, (entirely,) all the days of our life.
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First, By Creation. 1. The benefit of Creation is infinite, because the distance is infinite between not being and being; wherefore in that we are, we are infinitely obliged to serve that God by whom we are. 2. Each thing returns to its first principle, waters to the Sea, a stone to the earth.
First, By Creation. 1. The benefit of Creation is infinite, Because the distance is infinite between not being and being; Wherefore in that we Are, we Are infinitely obliged to serve that God by whom we Are. 2. Each thing returns to its First principle, waters to the Sea, a stone to the earth.
A Microcosm, he hath being with the stones, growth with the trees, sense with the beasts, and reason with the Angels: so that all creatures may say of man,
A Microcosm, he hath being with the stones, growth with the trees, sense with the beasts, and reason with the Angels: so that all creatures may say of man,
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as Israel of David, Have we not all our share in man? And shall stocks and stones, shall dogs and swine, shall toads and serpents serve God in their places? and shall not man serve God in his? 4. Every inferior creature subserves the superior, water and earth that hath being and not life, subserve grass and trees that have being and life; grass and trees that have being and life but not sense, subserve beasts and birds that have being, life and sense;
as Israel of David, Have we not all our share in man? And shall stocks and stones, shall Dogs and Swine, shall toads and Serpents serve God in their places? and shall not man serve God in his? 4. Every inferior creature subserves the superior, water and earth that hath being and not life, subserve grass and trees that have being and life; grass and trees that have being and life but not sense, subserve beasts and Birds that have being, life and sense;
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God is mans sole superior, and shall not man serve him? shall this string be out of tune: and break this admirable harmony? 5. God designed his own service in making us.
God is men sole superior, and shall not man serve him? shall this string be out of tune: and break this admirable harmony? 5. God designed his own service in making us.
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Secondly Providence, We are uprising and downlying in the Lord's Family, fed at his Table, Cloth'd at his cost. From him we receive Meat, Drink and VVages. If we give but part we expect service,
Secondly Providence, We Are uprising and downlying in the Lord's Family, fed At his Table, Clothed At his cost. From him we receive Meat, Drink and Wages. If we give but part we expect service,
and shall not We serve God who giveth all? All that We have, yea, all that all Creatures have, God hath impowered us as Stewards in his Family to gather in the Rent from the whole Creation, and for all, he requires no other payment from us then this of Suit and Service.
and shall not We serve God who gives all? All that We have, yea, all that all Creatures have, God hath Empowered us as Stewards in his Family to gather in the Rend from the Whole Creation, and for all, he requires no other payment from us then this of Suit and Service.
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Fourthly, We are God's Servants by Covenant or his Covenant-Servants. Baptisme and the Lord's-Supper are called Sacraments, that is, military engagements, the first obteining, the second renewing that Obligation to fight as Souldiers under Christs Banner against the VVorld, the Flesh, and the Devil. They are in the like sort called Seals ratifying our Covenant agreement,
Fourthly, We Are God's Servants by Covenant or his covenant-servants. Baptism and the Lord's-Supper Are called Sacraments, that is, military engagements, the First obtaining, the second renewing that Obligation to fight as Soldiers under Christ Banner against the World, the Flesh, and the devil. They Are in the like sort called Seals ratifying our Covenant agreement,
but the Carpenter. It seems before he entered into his publick Ministery he wrought at that Trade. Though all Gentlemen are not bound to be Tradesmen, yet all are the Lord's Servants,
but the Carpenter. It seems before he entered into his public Ministry he wrought At that Trade. Though all Gentlemen Are not bound to be Tradesmen, yet all Are the Lord's Servants,
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First, Nothing is next to evil, therefore the next way to do evil is to do nothing. When the Devil finds the House empty, swept and garnished, he enters with seven worse Devils, an House emptied by Idleness, and garnished by Pride, is (as it were) swept for the Devil. It is therefore good advice to be still so emptyed that when the Devil tempts us to Sin, we may be able to answer that we are not at leasure, we have somewhat else to do.
First, Nothing is next to evil, Therefore the next Way to do evil is to do nothing. When the devil finds the House empty, swept and garnished, he enters with seven Worse Devils, an House emptied by Idleness, and garnished by Pride, is (as it were) swept for the devil. It is Therefore good Advice to be still so emptied that when the devil tempts us to since, we may be able to answer that we Are not At leisure, we have somewhat Else to do.
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but wrapt it up, and for that reason was rejected, the Tree cut down as cumbring the ground, not for bringing forth evil fruit, but for not bringing forth good. And that dreadful sentence depart ye cursed &c. is grounded on Sins of omission, not feeding, not cloathing, not visiting, not doing.
but wrapped it up, and for that reason was rejected, the Tree Cut down as cumbering the ground, not for bringing forth evil fruit, but for not bringing forth good. And that dreadful sentence depart you cursed etc. is grounded on Sins of omission, not feeding, not clothing, not visiting, not doing.
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Thirdly, Our time of doing service for God is one of our moveables, yea, bonum periturum. But by well-doing, we shall make that fix'd which is fluide, and settle that in effect with us which in it self flyeth from us.
Thirdly, Our time of doing service for God is one of our movables, yea, bonum periturum. But by welldoing, we shall make that fixed which is fluid, and settle that in Effect with us which in it self flies from us.
Fourthly, the Time of our doing is but short, measured by a day, an hour, part of a day, a moment part of an hour. I cannot but weep (sayes one) when my Hour-Glass stands by me and I consider how slowly my work goeth on,
Fourthly, the Time of our doing is but short, measured by a day, an hour, part of a day, a moment part of an hour. I cannot but weep (Says one) when my Hour-Glass Stands by me and I Consider how slowly my work Goes on,
Subduct the time of Infancy, Dotage and Sleep, which are times of not doing, the time spent in Sin which is ill doing, and the time requisite for supply of the necessityes of Nature, which is besides our main business that we are to do,
Subduct the time of Infancy, Dotage and Sleep, which Are times of not doing, the time spent in since which is ill doing, and the time requisite for supply of the necessities of Nature, which is beside our main business that we Are to do,
Fifthly, A great part of our short time is already mispent. It may be we have lived 20. 30, or 40. years, and what have we done for God all this time? it concernes us now to make the best improvement of our Old Lease, and to do much in that little time which remains.
Fifthly, A great part of our short time is already Mis-spent. It may be we have lived 20. 30, or 40. Years, and what have we done for God all this time? it concerns us now to make the best improvement of our Old Lease, and to do much in that little time which remains.
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What time is Lost now, will be Lost for ever, doth it not then concern us to do that well, which being once well-done will make us Men, more then Men, Angels, more then Angels, for ever? doth it not corcern us so to imploy our time, that we may eternally rejoyce so to have imployed it? doth it not concern us to be doing, and so doing? that when the Lord cometh he may find us so doing.
What time is Lost now, will be Lost for ever, does it not then concern us to do that well, which being once well-done will make us Men, more then Men, Angels, more then Angels, for ever? does it not corcern us so to employ our time, that we may eternally rejoice so to have employed it? does it not concern us to be doing, and so doing? that when the Lord comes he may find us so doing.
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and therefore a deed done is in Gods account a deed not done, where the manner of the doing answers not the matter of the deed. 1. Cor. 11. 20. This is not to eat the Lord's-Supper.
and Therefore a deed done is in God's account a deed not done, where the manner of the doing answers not the matter of the deed. 1. Cor. 11. 20. This is not to eat the Lord's-Supper.
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how many will shrink like Gideons Army at the great day of reckoning, and prove good deeds not done, Sermons not heard, prayers not made, Sacraments not received, Almes not given, in a word, good deeds not done, because not done in a right manner, because not so done?
how many will shrink like Gideons Army At the great day of reckoning, and prove good Deeds not done, Sermons not herd, Prayers not made, Sacraments not received, Alms not given, in a word, good Deeds not done, Because not done in a right manner, Because not so done?
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1. The Lords servants must be faithfull in doing, faithfull in Divinity, and faithfull in morality, faithfull in head and in heart: as faithfulness is opposed to unsoundness in principles,
1. The lords Servants must be faithful in doing, faithful in Divinity, and faithful in morality, faithful in head and in heart: as faithfulness is opposed to unsoundness in principles,
All sin is damnable, yet we find not this epithete in such sort affixed to any as heresie, damnable heresie. The leprosie of the head was under the Law reputed the worst.
All since is damnable, yet we find not this epithet in such sort affixed to any as heresy, damnable heresy. The leprosy of the head was under the Law reputed the worst.
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The Lords faithfull servants hold fast the form of sound words in faith and contend earnestly for the faith once delivered to the Saints. Once delivered, as Christ once died. A new Creed supposes a new God, and new Gods prove Old Devils. New faiths, old heresies.
The lords faithful Servants hold fast the from of found words in faith and contend earnestly for the faith once Delivered to the Saints. Once Delivered, as christ once died. A new Creed supposes a new God, and new God's prove Old Devils. New faiths, old heresies.
even zeal without knowledg, is but like fire in the thatch; like swift horses without a skilfull wagoner. But that NONLATINALPHABET that complex of all virtue, discovering to our cost the right mark, happiness, and directing the right ground and byas, holiness. This is Summa Summarum, in one word, Religion. Be wise, Serve the Lord.
even zeal without knowledge, is but like fire in the thatch; like swift Horses without a skilful wagoner. But that that complex of all virtue, discovering to our cost the right mark, happiness, and directing the right ground and bias, holiness. This is Summa Summarum, in one word, Religion. Be wise, Serve the Lord.
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Kiss the Son. Let us walk circumspectly, not as fools, but as wise. Though this faithfulness and wisdom be necessarily required in all the Lords Servants;
Kiss the Son. Let us walk circumspectly, not as Fools, but as wise. Though this faithfulness and Wisdom be necessarily required in all the lords Servants;
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yet more especially in them whom he hath made Stewards or Rulers over his houshold. Many things are here considerable. 1. Rule and Religion are not inconsistent.
yet more especially in them whom he hath made Stewards or Rulers over his household. Many things Are Here considerable. 1. Rule and Religion Are not inconsistent.
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The question implies this, VVho is that faithfull and wise Servant whom the Lord hath made Ruler? The body of the Saints and them who have the rule are clearly distinguished, Heb 13. 24. We are all Crabstocks by nature, God grafts upon us what fruit he pleaseth.
The question Implies this, Who is that faithful and wise Servant whom the Lord hath made Ruler? The body of the Saints and them who have the Rule Are clearly distinguished, Hebrew 13. 24. We Are all Crabstocks by nature, God grafts upon us what fruit he Pleases.
The hand out of the Cloud must put on the Crown, with this motto NONLATINALPHABET à Deo coronatus. What servant dates own him as a Steward whom the Master ordains not? God hath set us our ranks, NONLATINALPHABET, the breaking of them must cause confusion. 4. Those who are made Rulers over us are Servants under God, and are to serve God in their places,
The hand out of the Cloud must put on the Crown, with this motto à God Crowned. What servant dates own him as a Steward whom the Master ordains not? God hath Set us our ranks,, the breaking of them must cause confusion. 4. Those who Are made Rulers over us Are Servants under God, and Are to serve God in their places,
That duty which God requires of us, reacheth every capacity, especially that of our spheres, we are bound to serve God as others cannot serve him, Rulers therefore as Rulers.
That duty which God requires of us, reaches every capacity, especially that of our spheres, we Are bound to serve God as Others cannot serve him, Rulers Therefore as Rulers.
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Rulers are called Gods, as bearing Gods image. Wherefore as God is Optimus Maximus: so those who are like to God good in serving. And this is the proper act of these Rulers they are to distribute, to give.
Rulers Are called God's, as bearing God's image. Wherefore as God is Optimus Maximus: so those who Are like to God good in serving. And this is the proper act of these Rulers they Are to distribute, to give.
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Though it be worse in them than any others, to be time-servers, and in that sense to turn NONLATINALPHABET into NONLATINALPHABET by ringing changes to the time; Yet above all others is it required in them,
Though it be Worse in them than any Others, to be time-servers, and in that sense to turn into by ringing changes to the time; Yet above all Others is it required in them,
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like these Heads of Issachar, to know the times, what Israel ought to do. In a word, Gods servants must do his service in a right manner, faithfully, wisely.
like these Heads of Issachar, to know the times, what Israel ought to doe. In a word, God's Servants must do his service in a right manner, faithfully, wisely.
VVho is that faithfull and wise servant, whom the Lord hath made Ruler over his houshold, to give them meat in due season? Blessed is that Servant whom his Lord,
Who is that faithful and wise servant, whom the Lord hath made Ruler over his household, to give them meat in due season? Blessed is that Servant whom his Lord,
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The Lord comes both to the good and ill Servants, but to the good as a special messenger with a writ of ease, to the ill as a Iaylor with a mittimus, and in both warrants this clause, ne omittas propter aliquam libertatem.
The Lord comes both to the good and ill Servants, but to the good as a special Messenger with a writ of ease, to the ill as a Jailer with a mittimus, and in both warrants this clause, ne omittas propter aliquam libertatem.
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The Lords servant loses nothing by death but what is better lost then kept, Sin and misery. He dies in life, and therefore lives in death, and is Blessed at the Lord's coming.
The lords servant loses nothing by death but what is better lost then kept, since and misery. He die in life, and Therefore lives in death, and is Blessed At the Lord's coming.
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yet is there somewhat for them to do, Men and Brethren what shall we do to be saved? God finds his doing and then gives the blessing. Holiness goes before happiness. And indeed were it possible for an unholy person to enter Heaven,
yet is there somewhat for them to do, Men and Brothers what shall we do to be saved? God finds his doing and then gives the blessing. Holiness Goes before happiness. And indeed were it possible for an unholy person to enter Heaven,
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Nor doth this order of blessing restrain Gods freeness in blessing, for as he freely gives grace to do: so he freely gives glory on doing. Blessed is that servant whom the Lord finds so doing
Nor does this order of blessing restrain God's freeness in blessing, for as he freely gives grace to do: so he freely gives glory on doing. Blessed is that servant whom the Lord finds so doing
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First, he was the Lords Servant, and as a Servant in all his doings made his Lords will his rule, his Lords glory his end. 1. His Lords will his rule in sacred things determined by Scripture, in Civil by the Laws of the Land. To which purpose he would often say, That if men were left to themselves, their lust and interest in things civil would be their Law, their fancy and temptation in things sacred, their Bible.
First, he was the lords Servant, and as a Servant in all his doings made his lords will his Rule, his lords glory his end. 1. His lords will his Rule in sacred things determined by Scripture, in Civil by the Laws of the Land. To which purpose he would often say, That if men were left to themselves, their lust and Interest in things civil would be their Law, their fancy and temptation in things sacred, their bible.
Secondly, His Lords glory was his chief end. 1. Not his own glory. His juice was not put forth in leaves and suckers, but fruit. The character of a real Saint might be rightly applied to him.
Secondly, His lords glory was his chief end. 1. Not his own glory. His juice was not put forth in leaves and suckers, but fruit. The character of a real Saint might be rightly applied to him.
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A Protestant of the best edition, that is, not superstitious nor factious; not idolatrous, abhorring Sacriledg; nor sacrilegious, abhorring Idols. Not enlarging the windows of Truth to weaken Peace, nor enlarging the pillars of Peace to obscure Truth. In a word,
A Protestant of the best edition, that is, not superstitious nor factious; not idolatrous, abhorring Sacrilege; nor sacrilegious, abhorring Idols. Not enlarging the windows of Truth to weaken Peace, nor enlarging the pillars of Peace to Obscure Truth. In a word,
whether we respect God or Man, Church or State, he was a lively transcript of the Protestant Religion. Which was so fixt in his heart that at the time of his death (if we may call it a death in regard his soul seem'd rather to be given up by him, than taken from him) at the time of his death he expressed his deep sense and sorrow, That even the Pulpit often eccho's reflections against the Protestants, indulgences to Hereticks:
whither we respect God or Man, Church or State, he was a lively transcript of the Protestant Religion. Which was so fixed in his heart that At the time of his death (if we may call it a death in regard his soul seemed rather to be given up by him, than taken from him) At the time of his death he expressed his deep sense and sorrow, That even the Pulpit often echo's reflections against the Protestants, Indulgences to Heretics:
Secondly, He was faithfull as faithfulness is opposed to Hypocrisie. A plain-hearted Iacob, a down-right Nathaniel, an Israelite indeed without guile, even when and where guile was the fashion. He dared not look one way and row another, (as Watermen use) but he dared speak as he thought, and do as he spoke, (as good men should use.)
Secondly, He was faithful as faithfulness is opposed to Hypocrisy. A plainhearted Iacob, a downright Nathaniel, an Israelite indeed without guile, even when and where guile was the fashion. He dared not look one Way and row Another, (as Watermen use) but he dared speak as he Thought, and do as he spoke, (as good men should use.)
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so was he wise. Not to speak of that gift of wisdom which fitted him as a Iudge for the Bench, or as a Councellor for the Board, because this Glowworme may shine on a dunghil. The Children of this world may thus be wise in their generation, but that grace of wisdom which by right means guides to right ends, (the supreme especially,) wherein true wisdom consists,
so was he wise. Not to speak of that gift of Wisdom which fitted him as a Judge for the Bench, or as a Councillor for the Board, Because this Glowworm may shine on a dunghill. The Children of this world may thus be wise in their generation, but that grace of Wisdom which by right means guides to right ends, (the supreme especially,) wherein true Wisdom consists,
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I speak before Rulers, and possibly such as may find it necessary to take work out of his sampler, wherefore I shall presume in some instances in things sacred and civil.
I speak before Rulers, and possibly such as may find it necessary to take work out of his sampler, Wherefore I shall presume in Some instances in things sacred and civil.
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Distinct Ministers, in distinct Congregations. As fixed Starres not wandring Planets. For this reason (among many others,) he would no less freely then frequently declare his judgement against the maintenance of Ministers by Salaries. As that which left them at large, (like those of old sine titulo) without relation to,
Distinct Ministers, in distinct Congregations. As fixed Stars not wandering Planets. For this reason (among many Others,) he would no less freely then frequently declare his judgement against the maintenance of Ministers by Salaries. As that which left them At large, (like those of old sine Titulo) without Relation to,
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or dependance on any particular charge or people. And as that which opened such a door to pluralityes, tot quots, Nonresidens as never was since the world was.
or dependence on any particular charge or people. And as that which opened such a door to pluralities, tot quots, Nonresidens as never was since the world was.
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Secondly, He both desired and endeavoured that each Candle might be lighted, that Gospel-Ordinances might be administred by all Gospel-Ministers, and this light not put under a bushel to the prejudice of the whole House.
Secondly, He both desired and endeavoured that each Candle might be lighted, that Gospel ordinances might be administered by all Gospel ministers, and this Light not put under a bushel to the prejudice of the Whole House.
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He would often express his grief that so many Shepheards in this Land, in this City especially, should sheer the Fleece, yet not own their Flocks as sheep, yea disown them as not sheep. Or if they feed them once or twise a week in a green pasture,
He would often express his grief that so many Shepherds in this Land, in this city especially, should sheer the Fleece, yet not own their Flocks as sheep, yea disown them as not sheep. Or if they feed them once or twice a Week in a green pasture,
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To which end, from his first coming into this Land, he put forth his utmost for recovering to the Ministers their proper and legal freehold, the Tithes. And would often say that he did not understand how any could scruple to receive Tithes in specie, who did not seruple to receive salaries out of Tithes.
To which end, from his First coming into this Land, he put forth his utmost for recovering to the Ministers their proper and Legal freehold, the Tithes. And would often say that he did not understand how any could scruple to receive Tithes in specie, who did not seruple to receive salaries out of Tithes.
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He was a faithful and wise Ruler in civil things aswel as sacred. Both as a Master in his own Family, and as a Magistrate in the Commonwealth. First, as a Master, his Servants were not like slaves but lower friends. Quid servus? Amicus humilis.
He was a faithful and wise Ruler in civil things aswell as sacred. Both as a Master in his own Family, and as a Magistrate in the Commonwealth. First, as a Master, his Servants were not like slaves but lower Friends. Quid servus? Amicus Humilis.
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None ever freer from tit-ting the ballance, NONLATINALPHABET, so strict, so severe a Justice, that he seem'd uncapable of a temptation of doing Injustice.
None ever freer from tit-ting the balance,, so strict, so severe a justice, that he seemed uncapable of a temptation of doing Injustice.
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And herein, as his faithfulness was like the primum mobile, so his wisdom was like the Coelum Chrystallinum that tempered the violence of that motion to due time and season, both in his particular and general calling,
And herein, as his faithfulness was like the primum mobile, so his Wisdom was like the Coelum Chrystallinum that tempered the violence of that motion to due time and season, both in his particular and general calling,
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as a Ruler and as a Servant, as a Iudge and as a Christian. First, as a Iudge. 'Tis said that a Iudge must not pass sentente either lying or running but sitting, (i.
as a Ruler and as a Servant, as a Judge and as a Christian. First, as a Judge. It's said that a Judge must not pass sentente either lying or running but sitting, (i.
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as that which turned judgement into vineger: rashness as that which turned it to wormewood; both to be shunned by a due fermentation (as the Jews speak,) by observing due seasons for acting.
as that which turned judgement into vinegar: rashness as that which turned it to wormwood; both to be shunned by a due fermentation (as the jews speak,) by observing due seasons for acting.
At which season God bearing him witness as Abel; whilst he was serving God, God served him, with a call to the Ʋpper Bench. Servus ad legem fit judex, or a summons to the Ʋpper-House. Henoch the seventh from Adam, walked with God,
At which season God bearing him witness as Abel; while he was serving God, God served him, with a call to the Ʋpper Bench. Servus ad legem fit Judge, or a summons to the Ʋpper-House. Henoch the seventh from Adam, walked with God,
& was translated anno sabbatico. Thus the Lord translated this Henoch to compleat that sabbath in Heaven which he began on Earth. And with the new year enters eternity in a new place, state, and work, but in his old company the Lord God, who coming finds him, whom he finds welcoming him.
& was translated Anno sabbatico. Thus the Lord translated this Henoch to complete that Sabbath in Heaven which he began on Earth. And with the new year enters eternity in a new place, state, and work, but in his old company the Lord God, who coming finds him, whom he finds welcoming him.
