Two ancient patternes of true goodnesse and charity one of Job in the midst of his honovr & wealth, the other of the widow of Sarepta in the extremity of her povertie : both now published together, as fit to be followed in these necessitous times, and both dedicated to the living patterne of true goodnesse and charitie, Gilbert Ld Archbishop of Canterbury, Primate and Metropolitan of all England, &c. / by David Stokes ...
BY His MAJESTIES Proclamation, we are commanded to meete here this day, Not onely to bewaile those sins, wherein we have contributed to the common calamity,
BY His MAJESTIES Proclamation, we Are commanded to meet Here this day, Not only to bewail those Sins, wherein we have contributed to the Common calamity,
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and (like incendiaries) either kindled, or increased the late dreadfull Fire in our great and noble City of London. But besides that, we are commanded to expresse our charity too, in a Liberall Contribution to the poorest of the City, that suffer most heavily.
and (like incendiaries) either kindled, or increased the late dreadful Fire in our great and noble city of London. But beside that, we Are commanded to express our charity too, in a Liberal Contribution to the Poorest of the city, that suffer most heavily.
But in this Fast, our most Gratious and Indulgent King (in His tender love to His great city) would have us to let him see our extraordinary Acts of Charity, upon so publick, and so sad an affliction.
But in this Fast, our most Gracious and Indulgent King (in His tender love to His great City) would have us to let him see our extraordinary Acts of Charity, upon so public, and so sad an affliction.
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Therefore He recalls to your memory a NONLATINALPHABET (as the Hellenists call it) that is, a fiery triall, to see whether upon so great an occasion, you are apt to admit large charitable thoughts,
Therefore He recalls to your memory a (as the Hellenists call it) that is, a fiery trial, to see whither upon so great an occasion, you Are apt to admit large charitable thoughts,
In which thoughts, and acts, and language of Charity, that the poorest may be as forward as the rich (to their power in such an exigence) I have chosen a Text, which will show you a rare Patterne of Charity in a poore Widow. 1 Kings 17.15. Abiit & fecit —
In which thoughts, and acts, and language of Charity, that the Poorest may be as forward as the rich (to their power in such an exigence) I have chosen a Text, which will show you a rare Pattern of Charity in a poor Widow. 1 Kings 17.15. Abiit & fecit —
If you aske of whom this is spoken — It is spoken of a poore Prophet ( Elijah the Tishbite ) and a poore widow (the Widow of Sarepta. ) The Prophet is so poore, that (wanting the former supply of meat which he had by a Raven,
If you ask of whom this is spoken — It is spoken of a poor Prophet (Elijah the Tishbite) and a poor widow (the Widow of Sarepta.) The Prophet is so poor, that (wanting the former supply of meat which he had by a Raven,
Somewhat else there was, that made our Saviour say of her, to them of Nazareth, Luk. 4. I tell you of a truth, that many widowes there were in Israel, in the dayes of Elijah (when the heavens were shut up three yeares,
Somewhat Else there was, that made our Saviour say of her, to them of Nazareth, Luk. 4. I tell you of a truth, that many Widows there were in Israel, in the days of Elijah (when the heavens were shut up three Years,
She grows rich with her vertues, and being not able to furnish him at present, with a piece of bread, she now becomes like some body, able to entertaine him at her house, as a Prophet:
She grows rich with her Virtues, and being not able to furnish him At present, with a piece of bred, she now becomes like Some body, able to entertain him At her house, as a Prophet:
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1. The first thing then, that offers it selfe to our view, is her charity. And many circumstances there be to amplifie that. Some in reference to her selfe;
1. The First thing then, that offers it self to our view, is her charity. And many Circumstances there be to amplify that. some in Referente to her self;
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There are foure at least that refer to her self, 1. She was a Woman. 2. She was a Woman of Sarepta a Sidonian. 3. She was a Widow woman. 4. She was a Mother, and she was not only
There Are foure At least that refer to her self, 1. She was a Woman. 2. She was a Woman of Sarepta a Sidonian. 3. She was a Widow woman. 4. She was a Mother, and she was not only
That this man (whom she thus entertaines) was the very Prophet, I doe not say that foretold this famine (wherein they were all likely to perish.) But more then so,
That this man (whom she thus entertains) was the very Prophet, I do not say that foretold this famine (wherein they were all likely to perish.) But more then so,
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He that had said thus, would you thinke that his mouth should be heard, and fed too? and with that food, that is therefore wanting to her selfe? would you thinke that her distressed house, should be made a sanctuary for him,
He that had said thus, would you think that his Mouth should be herd, and fed too? and with that food, that is Therefore wanting to her self? would you think that her distressed house, should be made a sanctuary for him,
But in that she conceales him, in that shee obeyes him, in that she saves his life: and saves it with the hazard of her owne and her childs: can there be any other circumstance added to this wonder?
But in that she conceals him, in that she obeys him, in that she saves his life: and saves it with the hazard of her own and her child's: can there be any other circumstance added to this wonder?
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1. Abiit & fecit, that is, she doth it with alacrity, and chearfulnesse (wherein the life of every good action consists) without any more adoe, without any further dispute, as soon as she knew his mind, she went about it.
1. Abiit & fecit, that is, she does it with alacrity, and cheerfulness (wherein the life of every good actium consists) without any more ado, without any further dispute, as soon as she knew his mind, she went about it.
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She tooke not her owne method of charity (to begin with her selfe and her sonne) but she followes that order, that the man of God prescribes her, by speciall dispensation.
She took not her own method of charity (to begin with her self and her son) but she follows that order, that the man of God prescribes her, by special Dispensation.
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And it must be confessed, that as in many other vertues, by Deborah, by Hannah, by the foure Maryes, (and some of that ranke) so here in the workes of charity:
And it must be confessed, that as in many other Virtues, by Deborah, by Hannah, by the foure Maryes, (and Some of that rank) so Here in the works of charity:
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And I would they had onely out-stript us in Charity, to which (being more tender hearted) perhaps we may perswade them, that they are more inclinable by nature) but I feare they have sometimes had the happinesse to be able to instance a preheminence in something else.
And I would they had only outstripped us in Charity, to which (being more tender hearted) perhaps we may persuade them, that they Are more inclinable by nature) but I Fear they have sometime had the happiness to be able to instance a pre-eminence in something Else.
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[ if it were Englished, such a question from such a one as Chrysostome, would please some women too much ] And at this time, whereof we read in my Text, there was no piety matchable to that of the great Prophet Elijah, but onely that of Obadiah, that hid so many Prophets in a cave,
[ if it were Englished, such a question from such a one as Chrysostom, would please Some women too much ] And At this time, whereof we read in my Text, there was no piety matchable to that of the great Prophet Elijah, but only that of Obadiah, that hid so many prophets in a cave,
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that so we may have Omnia benè: Women being (after so good patternes and praecedents) ambitious of all vertue, to the highest capacity of their nature,
that so we may have Omnia benè: Women being (After so good patterns and precedents) ambitious of all virtue, to the highest capacity of their nature,
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2. Now we come (in the second place) to consider her in her country, as she was a Sidonian a woman of Sarepta; how she, that was so, went and did according to the word of Elijah.
2. Now we come (in the second place) to Consider her in her country, as she was a Sidonian a woman of Sarepta; how she, that was so, went and did according to the word of Elijah.
Sidon was a City in Syria, by the Sea side, and bordering upon Iudaea, a very ancient and famous City, from whence, it seemes, the whole Territory thereabout were called Sidonians.
Sidon was a city in Syria, by the Sea side, and bordering upon Iudaea, a very ancient and famous city, from whence, it seems, the Whole Territory thereabouts were called Sidonians.
Among them is Sarepta, a lesser and more obscure Towne, some six miles from Sidon, and a place (as it was conjectured by the name) where they were wont to melt, and fashion diverse mettals.
Among them is Sarepta, a lesser and more Obscure Town, Some six miles from Sidon, and a place (as it was conjectured by the name) where they were wont to melt, and fashion diverse metals.
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And she served him in no ordinary measure, as appeares by this high degree of Charity. A vertue that hath the Keyes of Heaven, and by which only it may seem, God will pronounce his sentence of blessing and cursing, at the last day,
And she served him in no ordinary measure, as appears by this high degree of Charity. A virtue that hath the Keys of Heaven, and by which only it may seem, God will pronounce his sentence of blessing and cursing, At the last day,
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And no mervaile, For it is a vertue of so large use and extent that it may be called, the Mistris of the rich, the Mother of the Poor, the Patronesse of Widowes, the Nurse of little Orphans, the store-house and Treasure of the needy, and the common haven and refuge of all that are afflicted.
And no marvel, For it is a virtue of so large use and extent that it may be called, the Mistress of the rich, the Mother of the Poor, the Patroness of Widows, the Nurse of little Orphans, the storehouse and Treasure of the needy, and the Common Haven and refuge of all that Are afflicted.
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a Faith wherein she cast her selfe upon God's Providence, resolving, (since the Prophet would have it so) to feed him with that, with which, onely being left, she had intended to preserve her owne life,
a Faith wherein she cast her self upon God's Providence, resolving, (since the Prophet would have it so) to feed him with that, with which, only being left, she had intended to preserve her own life,
Many great professors are loath to give upon extraordinary knowne and publique occasions, but here is a Sidonian, that willingly empties her selfe in a private act of Charity.
Many great professors Are loath to give upon extraordinary known and public occasions, but Here is a Sidonian, that willingly empties her self in a private act of Charity.
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In her greatest extremity, she was not so hasty to carve for her selfe, but that she had rather be poorer in meanes, if so shee might prove her selfe to be richer in love to him, that ever highly prized a little, given by them, that have but a little.
In her greatest extremity, she was not so hasty to carve for her self, but that she had rather be Poorer in means, if so she might prove her self to be Richer in love to him, that ever highly prized a little, given by them, that have but a little.
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It would not be amisse for us, to be think our selves how much our love comes short of those many circumstances, that make a wonder of hers, that so we may, with the great Elijah here, borrow a little of her oyle, to encrease,
It would not be amiss for us, to be think our selves how much our love comes short of those many Circumstances, that make a wonder of hers, that so we may, with the great Elijah Here, borrow a little of her oil, to increase,
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And what we have here done by this widow, that under the testimony of two it might be confirmed, we have also seconded by another widow in the Gospel, to whom our Saviour gave that open testimony of her two mites.
And what we have Here done by this widow, that under the testimony of two it might be confirmed, we have also seconded by Another widow in the Gospel, to whom our Saviour gave that open testimony of her two mites.
and poore in almes, this poore widow hath done it, at the Prophets direction: which is the third thing wherein the extent of her Charity may fully appeare.
and poor in alms, this poor widow hath done it, At the prophets direction: which is the third thing wherein the extent of her Charity may Fully appear.
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and uncharitable mind, under the name of common Providence, and naturall affection, but making her Motherhood, with such ease and chearfulnesse, give way to her Charity, as if she had went to teach all Parents, in this one act of hers, that seasonable Charity should rather prove them to be wise,
and uncharitable mind, under the name of Common Providence, and natural affection, but making her Motherhood, with such ease and cheerfulness, give Way to her Charity, as if she had went to teach all Parents, in this one act of hers, that seasonable Charity should rather prove them to be wise,
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and carefull Parents, then any way improvident, and forgetfull of their Children. A truth most certaine and undeniable, whether you examine it in the poore to whom;
and careful Parents, then any Way improvident, and forgetful of their Children. A truth most certain and undeniable, whither you examine it in the poor to whom;
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She was not, nor can we beignorant, that the poor (by a blessing upon their prayers, in our behalfe) may easily become greater Benefactors, then either we are to the poor,
She was not, nor can we beignorant, that the poor (by a blessing upon their Prayers, in our behalf) may Easily become greater Benefactors, then either we Are to the poor,
We rather spill then poure any thing into them that can be long reserved, it is well if they belch you out a complement for the present, but the poor are empty vessels, capable and fit, whatsoever we pour into them, we treasure up safe for our selves,
We rather spill then pour any thing into them that can be long reserved, it is well if they belch you out a compliment for the present, but the poor Are empty vessels, capable and fit, whatsoever we pour into them, we treasure up safe for our selves,
It will prove so in the meanest of them, they that are blind can best conduct us into the light of Heaven, the lame can best carry us into Paradise, the sick can best cure our maladies, the prisoners can set us soonest at liberty, the Orphans can surest provide us of a heavenly Father,
It will prove so in the Meanest of them, they that Are blind can best conduct us into the Light of Heaven, the lame can best carry us into Paradise, the sick can best cure our maladies, the Prisoners can Set us soonest At liberty, the Orphans can Surest provide us of a heavenly Father,
for which cause our Saviour himself seems to speake of them as little Saviours, they shall bring you in to everlasting Mamsions (saith he) I know well how those words may be understood (in the Hebraisme) they shall bring you, that is, the Angels or they that shall be appointed so to do, As (in that other place) Stulte hac nocte auferent, they shall take away thy soul, that is, they which shall be appointed.
for which cause our Saviour himself seems to speak of them as little Saviors, they shall bring you in to everlasting Mansions (Says he) I know well how those words may be understood (in the Hebraism) they shall bring you, that is, the Angels or they that shall be appointed so to do, As (in that other place) Stulte hac nocte Auferent, they shall take away thy soul, that is, they which shall be appointed.
and not to love mony, but doing good with mony, for NONLATINALPHABET, Rich and poore are but parts acted here for a while, and we may be mistaken in them.
and not to love money, but doing good with money, for, Rich and poor Are but parts acted Here for a while, and we may be mistaken in them.
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For, what is so given is safely laid up in God's hands, whence none is able to steale it, and from whence you may expect it with encrease, and be sure never to faile of your expectation.
For, what is so given is safely laid up in God's hands, whence none is able to steal it, and from whence you may expect it with increase, and be sure never to fail of your expectation.
and can not forget how much we are in his Books, That cannot but returne with interest: no debtor can assure us of such certaine pay, as he alwayes performes:
and can not forget how much we Are in his Books, That cannot but return with Interest: no debtor can assure us of such certain pay, as he always performs:
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And if all these things be so, why do we not, by this example here, follow after Charity as a virtue, wherein both our owne welfare, and the welfare of children and family, doth chiefly consist.
And if all these things be so, why do we not, by this Exampl Here, follow After Charity as a virtue, wherein both our own welfare, and the welfare of children and family, does chiefly consist.
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Why do we stretch the desires, and attempts of our purchase, beyond the true bounds? Why are we so little affected with the present necessity of the poore,
Why do we stretch the Desires, and attempts of our purchase, beyond the true bounds? Why Are we so little affected with the present necessity of the poor,
while we are so tender of the meer imaginary wants, that may perhaps, I know not when, befall our posterity? Why do we destinate this, and that, and almost all we can finger,
while we Are so tender of the mere imaginary Wants, that may perhaps, I know not when, befall our posterity? Why do we destinate this, and that, and almost all we can finger,
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But, for all that, under pretence of this, we must not so magnifie their wants that may be, that we undervalue the present and extreame wants of the poore;
But, for all that, under pretence of this, we must not so magnify their Wants that may be, that we undervalue the present and extreme Wants of the poor;
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How is it, that if a Parasite or worse companion come in the way, we can be free, and frolick, and in neither of these cases, trouble our selves with care of posterity?
How is it, that if a Parasite or Worse Companion come in the Way, we can be free, and frolic, and in neither of these cases, trouble our selves with care of posterity?
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Were not these fair conditions, to be commenced in such a suite? were not this a fair plea to save our purses? Can we imagine that God gives us our Children to make us covetous,
Were not these fair conditions, to be commenced in such a suit? were not this a fair plea to save our purses? Can we imagine that God gives us our Children to make us covetous,
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Nay rather let us think him a wise man, that leaves nothing to them of that, which (in all reason) should have been imparted to the necessity of the poore.
Nay rather let us think him a wise man, that leaves nothing to them of that, which (in all reason) should have been imparted to the necessity of the poor.
but one penny uncharitably kept, may eat up twenty other that lie about it, and therefore the Widow here takes not the care and wisdome of a Mother, by giving that to the present supply of Elijah, that might rather seem fit to have been reserved for the preservation of her son.
but one penny uncharitably kept, may eat up twenty other that lie about it, and Therefore the Widow Here Takes not the care and Wisdom of a Mother, by giving that to the present supply of Elijah, that might rather seem fit to have been reserved for the preservation of her son.
For (that I may now close up this first reference) we have seen her here a poore woman of Sarepta, one that dwelt in the midst of Idolaters, one that hardly ever heard a serious discourse of Charity, one that never was so charmed with the high reward of Venite benedicti, as we have all been (I dare say) again & again:
For (that I may now close up this First Referente) we have seen her Here a poor woman of Sarepta, one that dwelled in the midst of Idolaters, one that hardly ever herd a serious discourse of Charity, one that never was so charmed with the high reward of Venite Blessing, as we have all been (I Dare say) again & again:
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Yet this woman of Sarepta, this widow, this Mother, this poore distressed mother, will have Charity enough to shame us all, if we look not better about us.
Yet this woman of Sarepta, this widow, this Mother, this poor distressed mother, will have Charity enough to shame us all, if we look not better about us.
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We have God's example for it (in his bounty to all) Et ne alicui quod Dominus communiter tribuit denegemus, (saith St Hierome ) if God have bestowed his riches indifferently upon all Nations,
We have God's Exampl for it (in his bounty to all) Et ne alicui quod Dominus Communiter tribuit denegemus, (Says Saint Jerome) if God have bestowed his riches indifferently upon all nations,
For which cause he was often honoured with the entertainment of Angels. As this poore widow is here likewise honoured with the entertainment of a great Prophet.
For which cause he was often honoured with the entertainment of Angels. As this poor widow is Here likewise honoured with the entertainment of a great Prophet.
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That he was a Stranger, was rather a respect for which she did not refuse him, but that he was a Prophet, hence came the extraordinary measure of her Charity in this place.
That he was a Stranger, was rather a respect for which she did not refuse him, but that he was a Prophet, hence Come the extraordinary measure of her Charity in this place.
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And this is ever the scope of true and perfect Charity, not to aime at vaine glory, not to be led with hope of any temporary reward, not to be moved to it with meere naturall pitty, not to have an eye to any thing else,
And this is ever the scope of true and perfect Charity, not to aim At vain glory, not to be led with hope of any temporary reward, not to be moved to it with mere natural pity, not to have an eye to any thing Else,
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A Charity that she prefers, not only before naturall affection, but even before that kind of naturall affection that we show to our children (the most powerfull of all) In case that a Prophet comes to want, she makes her divine affections farre predominant above her naturall: she pincheth her selfe,
A Charity that she prefers, not only before natural affection, but even before that kind of natural affection that we show to our children (the most powerful of all) In case that a Prophet comes to want, she makes her divine affections Far predominant above her natural: she pincheth her self,
We should have no (abiit & fecit) with them, they would rather have said, what, is the great Prophet come a begging? that is a good sight, the minor Prophets will serve our turne,
We should have no (Abiit & fecit) with them, they would rather have said, what, is the great Prophet come a begging? that is a good sighed, the minor prophets will serve our turn,
Such as are so farre from being Charitable themselves, that they long to take away the Charity of others, and swallow that of our ancient right, which former Church-devourers, have left behind them against their will, or been forced (in themselves or their posterity) to cast up againe.
Such as Are so Far from being Charitable themselves, that they long to take away the Charity of Others, and swallow that of our ancient right, which former Church-devourers, have left behind them against their will, or been forced (in themselves or their posterity) to cast up again.
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They consider not what this widow could have told thē, that if God so accept of that, which (being due) is given to his Priests and Prophets, he could not but highly prize a liberall,
They Consider not what this widow could have told them, that if God so accept of that, which (being due) is given to his Priests and prophets, he could not but highly prize a liberal,
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How is that you will say, to Elijah, Nay, that is not so much, find me out but such a Prophet as Elijah, and then, who would not do as the widow hath done? Say you so? If you are so well minded, I will find you out a greater Prophet then this, what think you of Jesus Christ? what you do to one of the least of his Prophets, you do to him,
How is that you will say, to Elijah, Nay, that is not so much, find me out but such a Prophet as Elijah, and then, who would not do as the widow hath done? Say you so? If you Are so well minded, I will find you out a greater Prophet then this, what think you of jesus christ? what you do to one of the least of his prophets, you do to him,
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Or if you will take it litterally, as it sounds, and as it was spoken, would you have been willing thus to have entertained such a Prophet as Elijah, if you had been in the widows stead.
Or if you will take it literally, as it sounds, and as it was spoken, would you have been willing thus to have entertained such a Prophet as Elijah, if you had been in the Widows stead.
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Within tvvo chapters from this in hand, you may find a country woman of this widow's, that (upon an expression of his zeal) sent him so kind a message, that he was faine to fly for his life.
Within tvvo Chapters from this in hand, you may find a country woman of this widow's, that (upon an expression of his zeal) sent him so kind a message, that he was feign to fly for his life.
And Herod aftervvard did it to John the Baptist (that came in the power of Elijah ) for a little plain language in his sermon, he made his head flie off his shoulders.
And Herod afterward did it to John the Baptist (that Come in the power of Elijah) for a little plain language in his sermon, he made his head fly off his shoulders.
Will you now see, how this Prophet (that had done the like) was entertained by our poore widow? Abiit & fecit: Shall I tell you what that is, by way of Cōment on these words.
Will you now see, how this Prophet (that had done the like) was entertained by our poor widow? Abiit & fecit: Shall I tell you what that is, by Way of Comment on these words.
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The Prophet begges that of her, and she grants it, but he vvill have her go presently to her house, he vvill have her make it ready, and he vvill have her come back to him to the gate, vvhere they talked together, and bring it thither.
The Prophet begs that of her, and she grants it, but he will have her go presently to her house, he will have her make it ready, and he will have her come back to him to the gate, where they talked together, and bring it thither.
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3 And novv I have brought you directly upon that vvhich is the emphasis, and life of all, in the manner [ Abiit & fecit ] and in the order [ juxta verbum Eliae ] If I may borrovv a vvord or tvvo of them both together, they shovv that she did it with obedience, and readinesse, and labour, and silence, and humility, and vvith any thing else, vvherevvith it lay in her povver, to send out her Charity, like the Queen of vertues, that should ever be attended with some followers or other, fit to wait upon her.
3 And now I have brought you directly upon that which is the emphasis, and life of all, in the manner [ Abiit & fecit ] and in the order [ juxta verbum Elias ] If I may borrow a word or tvvo of them both together, they show that she did it with Obedience, and readiness, and labour, and silence, and humility, and with any thing Else, wherewith it lay in her power, to send out her Charity, like the Queen of Virtues, that should ever be attended with Some followers or other, fit to wait upon her.
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when she is so serviceable, so quick, so solicitous, and ambitious of it, she hath so farre ingaged the King of Heaven, that he will have a miracle (in the mouth of the Prophet) to make her a present requitall, for such a compleat Charity as that.
when she is so serviceable, so quick, so solicitous, and ambitious of it, she hath so Far engaged the King of Heaven, that he will have a miracle (in the Mouth of the Prophet) to make her a present requital, for such a complete Charity as that.
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If he was no otherwise rewarded, then with a miracle in his Isaack: It cannot be that this rose among the thornes, this woman of Sidon that (in regard of the place wherein she lived) was (her selfe) a singular mirrour, of faith, and love, and obedience:
If he was not otherwise rewarded, then with a miracle in his Isaac: It cannot be that this rose among the thorns, this woman of Sidon that (in regard of the place wherein she lived) was (her self) a singular mirror, of faith, and love, and Obedience:
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If these righteous soules hunted after Charity, and have so embraced it, and pleased themselves in it, should vve (poor sinners) either wholy neglect such a soveraigne cordiall against sinne,
If these righteous Souls hunted After Charity, and have so embraced it, and pleased themselves in it, should we (poor Sinners) either wholly neglect such a sovereign cordial against sin,
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Alas to give almes, in it selfe is no such great matter; specially in the rich (who are as God's stewards over the poore) It is not so much favour in them,
Alas to give alms, in it self is not such great matter; specially in the rich (who Are as God's Stewards over the poor) It is not so much favour in them,
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To make it appeare, how presently without any query, without any scruple, without any partiality, or favour to her owne urgent necessity, she went about it,
To make it appear, how presently without any query, without any scruple, without any partiality, or favour to her own urgent necessity, she went about it,
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This is (if any thing can be) to make sure for that, wherein the life of a good action consists, so to be Charitable as we should be, and as we shall be, if we follow the rich patterne of this poore widow, and take it out by our owne practice.
This is (if any thing can be) to make sure for that, wherein the life of a good actium consists, so to be Charitable as we should be, and as we shall be, if we follow the rich pattern of this poor widow, and take it out by our own practice.
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I might have said in their actions, [ and in them only ] we need not enquire much after their persons. For vice we must imitate in no man (be his person never so great:) But for his virtue (be he in himself never so mean) we may safely propound that, to our imitation.
I might have said in their actions, [ and in them only ] we need not inquire much After their Persons. For vice we must imitate in no man (be his person never so great:) But for his virtue (be he in himself never so mean) we may safely propound that, to our imitation.
It is neither his nor ours, it carries no mark of any owner, but of God himself, from whom it was first taken as the Author of every good and perfect gift.
It is neither his nor ours, it carries no mark of any owner, but of God himself, from whom it was First taken as the Author of every good and perfect gift.
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Yet, because we rather love virtue, where we like the person, and we had rather frame our selves to the example of those that were of some esteem, and place, and authority;
Yet, Because we rather love virtue, where we like the person, and we had rather frame our selves to the Exampl of those that were of Some esteem, and place, and Authority;
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They are the words of a great man (every way great:) And. (if that may any thing move your attention) whether soever you cast your eyes round about my text, you may spie out some arguments of his greatness.
They Are the words of a great man (every Way great:) And. (if that may any thing move your attention) whither soever you cast your eyes round about my text, you may spy out Some Arguments of his greatness.
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No, (if that may add any thing more to your attention) for the two main virtues of so great a Magistrate, (Justice and Mercy) the next verse speaks his greatness in them.
No, (if that may add any thing more to your attention) for the two main Virtues of so great a Magistrate, (justice and Mercy) the next verse speaks his greatness in them.
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All these usher the way to my text, and may easily persuade us, that they are the words of a great Man, of a great Magistrate, and of a great Judge. For, that is specially aimed at (in this so large a description) and that you may know it is so) his Mercy and Justice are repeated again, in the next words after my Text. I was a father to the poor,
All these usher the Way to my text, and may Easily persuade us, that they Are the words of a great Man, of a great Magistrate, and of a great Judge. For, that is specially aimed At (in this so large a description) and that you may know it is so) his Mercy and justice Are repeated again, in the next words After my Text. I was a father to the poor,
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specially to the blind and the lame, that is, to the weakest of them, I am their eye (saith Job ) or, (if that be too little) I will go as low as their feet;
specially to the blind and the lame, that is, to the Weakest of them, I am their eye (Says Job) or, (if that be too little) I will go as low as their feet;
Parts of the body they are (our greatest Judges and Magistrates) But this name of the Eye gives them an eminent place in the body, seats them aloft, where they have the command of the inferiour parts,
Parts of the body they Are (our greatest Judges and Magistrates) But this name of the Eye gives them an eminent place in the body, seats them aloft, where they have the command of the inferior parts,
Holy Iob is none of them that would have said so, he would rather have told us, that these eyes are placed there, like Watchmen in the highest towers, that (upon the hope of their vigilancy) they which are under them may be the more secure,
Holy Job is none of them that would have said so, he would rather have told us, that these eyes Are placed there, like Watchmen in the highest towers, that (upon the hope of their vigilancy) they which Are under them may be the more secure,
The height of their place is not the ground of their honor; (they begin at a wrong end that build there) For, be the place never so high, it is but the place of a high office;
The height of their place is not the ground of their honour; (they begin At a wrong end that built there) For, be the place never so high, it is but the place of a high office;
Gloria Regum investigare rem (saith the wisest King;) and we may say (in the language of my Text) Gloria oculorum investigare rem ] It is the glory of all that are in eminent places, to be searching further with the eye of their wisdome, then the capacity of ordinary persons can either pierce into, or comprehend.
Gloria Regum investigare remembering (Says the Wisest King;) and we may say (in the language of my Text) Gloria oculorum investigare remembering ] It is the glory of all that Are in eminent places, to be searching further with the eye of their Wisdom, then the capacity of ordinary Persons can either pierce into, or comprehend.
For to little purpose are they set in the highest places, that do not there carefully espie what is good; and as providently foresee, and give warning of what is hurtfull to the other members.
For to little purpose Are they Set in the highest places, that do not there carefully espy what is good; and as providently foresee, and give warning of what is hurtful to the other members.
Thou hast ravished my heart with one of thine eyes (saith our blessed Lord in the Canticles. ) What are those Eyes think you, that did so ravish the holiest Bridegroom? What else,
Thou hast ravished my heart with one of thine eyes (Says our blessed Lord in the Canticles.) What Are those Eyes think you, that did so ravish the Holiest Bridegroom? What Else,
For, these are the parts, that (of all other) must be without blemish, that so they may be enabled to punish the faults of others, without any check to themselves.
For, these Are the parts, that (of all other) must be without blemish, that so they may be enabled to Punish the Faults of Others, without any check to themselves.
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They must not be given to filthy lucre (saith the Apostle, of the Eyes of the Church.) And so may we say of those, that are the Eyes of the Common-wealth.
They must not be given to filthy lucre (Says the Apostle, of the Eyes of the Church.) And so may we say of those, that Are the Eyes of the Commonwealth.
But I hope it is not so in the most judicious eye of him, that more strictly bears the name of a Judge: His eye is not so ready to see and censure the worst of a man,
But I hope it is not so in the most judicious eye of him, that more strictly bears the name of a Judge: His eye is not so ready to see and censure the worst of a man,
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That it is the only fonntain of pity: The dore where we send out our love: The passage of our tears: and the best Interpreter of our inward mercy and compassion (I speak not for too much pity of Malefactors,
That it is the only fonntain of pity: The door where we send out our love: The passage of our tears: and the best Interpreter of our inward mercy and compassion (I speak not for too much pity of Malefactors,
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And this, I know not, whether it may be more urged, from the eye, or from the feet: So tender are both of them, the feet no less then the eye, the veins meeting all there,
And this, I know not, whither it may be more urged, from the eye, or from the feet: So tender Are both of them, the feet no less then the eye, the Veins meeting all there,
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And therefore for this (my Lords) having two wayes to urge it, I may presume we are sure to speed, [ apud tam aequos rerum Judices ] And so we should do,
And Therefore for this (my lords) having two ways to urge it, I may presume we Are sure to speed, [ apud tam aequos rerum Judges ] And so we should do,
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To pity the Innocent, to commiserate the distressed estate of the poor, it needs no persuasion; all good natures bring it with them from their Cradles: Only this is our misery;
To pity the Innocent, to commiserate the distressed estate of the poor, it needs no persuasion; all good nature's bring it with them from their Cradles: Only this is our misery;
Great fortunes (they say) use to alter our dispositions, and many, when they are come to be great men, are fain to be intreated to put on the natural affectiont of men.
Great fortune's (they say) use to altar our dispositions, and many, when they Are come to be great men, Are fain to be entreated to put on the natural affectiont of men.
So is NONLATINALPHABET in Hebrew (the name of a Prince or great man) of NONLATINALPHABET (to bear) because he takes the burthen, and care of others upon himself:
So is in Hebrew (the name of a Prince or great man) of (to bear) Because he Takes the burden, and care of Others upon himself:
This was Plinie 's Dialect, to express the care of Trajan. Incedis pedibus, ambulas inter nos, saith he, in Panegyr: where [ ambulare ] hath the same sense of publick conversation that NONLATINALPHABET in the Hebrew, often hath in the old Testament.
This was Pliny is Dialect, to express the care of Trajan. Incedis pedibus, ambulas inter nos, Says he, in Panegyr: where [ Ambulare ] hath the same sense of public Conversation that in the Hebrew, often hath in the old Testament.
Ambulare, in this notion, when it is used of Princes (of such as Trajan ) it doth as good as tell us, that something of importance it is expected he should do, by which succeeding ages,
Ambulare, in this notion, when it is used of Princes (of such as Trajan) it does as good as tell us, that something of importance it is expected he should do, by which succeeding ages,
The whole body, especially the blind and the lame, (the weakest part) must rely upon them. And though I speak much for [ sustentare ] yet I beseech you (my good Lords) remember [ ambulare ] too.
The Whole body, especially the blind and the lame, (the Weakest part) must rely upon them. And though I speak much for [ sustentare ] yet I beseech you (my good lords) Remember [ Ambulare ] too.
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And, when you walk about in your several Circuits (to see the ruines of the land) think upon the great Judge that says, Scrutabor Jerusalem in lucernis ] And make this your comment upon it,
And, when you walk about in your several Circuits (to see the ruins of the land) think upon the great Judge that Says, Scrutabor Jerusalem in lucernis ] And make this your comment upon it,
When these are joyned together, what title can we give them good enough? They are like Starres (in their several orbes) that impart the benefit of their light and motion to the inferiour bodies.
When these Are joined together, what title can we give them good enough? They Are like Stars (in their several orbs) that impart the benefit of their Light and motion to the inferior bodies.
For let the Nurse leav the Child a while to it self, and it will soon appear, that the poor Infant had no other eyes or feet (to help it self withall) but only those of the Nurse.
For let the Nurse leave the Child a while to it self, and it will soon appear, that the poor Infant had no other eyes or feet (to help it self withal) but only those of the Nurse.
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And then tell me, if such a people would not soon prove, as these are in my Text, blind and lame. And happy then would be the feet of those that could bring us tydings of one that would be (in Job 's description) Oculus coeco, & pes claudo ] Eye to the blind,
And then tell me, if such a people would not soon prove, as these Are in my Text, blind and lame. And happy then would be the feet of those that could bring us tidings of one that would be (in Job is description) Oculus coeco, & pes claudo ] Eye to the blind,
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If you will give me leave to search a little further into Job 's meaning, it may be we shall find, that this verse contains the Form, the Soul, and the Essence of a good Judge.
If you will give me leave to search a little further into Job is meaning, it may be we shall find, that this verse contains the From, the Soul, and the Essence of a good Judge.
And thirdly, If we search what may be the meaning of it, which is the surest way, by the law of Opposition, then we shall both confirme this sense of the words,
And Thirdly, If we search what may be the meaning of it, which is the Surest Way, by the law of Opposition, then we shall both confirm this sense of the words,
If we referre it to the under-officers of Justice (which his eye must chiefly observe and guide.) What is Blindness in the Informers, in the Witnesses, in the Jury, in the Pleaders, but only Ignorance.
If we refer it to the under-officers of justice (which his eye must chiefly observe and guide.) What is Blindness in the Informers, in the Witnesses, in the Jury, in the Pleaders, but only Ignorance.
what must his Eye be (in reference to them) but the Eye of Understanding, the eye of Wifdome? And thus it referres to such Officers of Justice as are not worthy of that name.
what must his Eye be (in Referente to them) but the Eye of Understanding, the eye of Wifdome? And thus it refers to such Officers of justice as Are not worthy of that name.
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For many have found out new devices, by placing their eyes where they should not be (in the hand, rather then in the head) by that means seeing more where they have some feeling of the cause,
For many have found out new devices, by placing their eyes where they should not be (in the hand, rather then in the head) by that means seeing more where they have Some feeling of the cause,
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For what sight can we expect in blind men? yet perhaps in a Sermon, by the help of the Preachers candle, they may begin to see a glimmering light of what they should:
For what sighed can we expect in blind men? yet perhaps in a Sermon, by the help of the Preachers candle, they may begin to see a glimmering Light of what they should:
If their blindness proceed from gross ignorance, that is it that makes their delayes. If it grow from affected ignorance, if gain or passion stand between them and wisdome, then they are lame;
If their blindness proceed from gross ignorance, that is it that makes their delays. If it grow from affected ignorance, if gain or passion stand between them and Wisdom, then they Are lame;
for I know the use and the need of just demurres. The Romans had it (in their law) under the terme of [ Ampliare ] as appears by more then one place in Tullies Orations.
for I know the use and the need of just demurs. The Roman had it (in their law) under the term of [ Ampliare ] as appears by more then one place in Yields Orations.
Faelix put them off for a while, and took an [ amplius deliberandum ] a demorari, that is, a demurre,. This was a good piece of wisdome and justice in Faelix; and if Faelix had staid here, he had done well, and been like his name.
Felix put them off for a while, and took an [ Amplius deliberandum ] a demorari, that is, a demur,. This was a good piece of Wisdom and Justice in Felix; and if Felix had stayed Here, he had done well, and been like his name.
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And there is such a delay of justice, as makes little for Faelix his credit. The words go thus, Faelix hoped that mony would have been given him of Paul, that he might loose him.
And there is such a Delay of Justice, as makes little for Felix his credit. The words go thus, Felix hoped that money would have been given him of Paul, that he might lose him.
and that is the fault which puts these delayers of Justice into the number of lame men, whose feet seem to crawl, rather then go, if some bodies hands be not quick enough;
and that is the fault which puts these delayers of justice into the number of lame men, whose feet seem to crawl, rather then go, if Some bodies hands be not quick enough;
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therefore a Judge there must be (a clearer Eye:) And if he fail, Deus stat in medio Deorum (saith the Psalmist) that is, in medio Judicum, as the Hebrew word is taken.
Therefore a Judge there must be (a clearer Eye:) And if he fail, Deus stat in medio Gods (Says the Psalmist) that is, in medio Judicum, as the Hebrew word is taken.
But, because many of us halt between two opinions, it is to be suspected, that some in law may halt as much between two causes, and being feed on both parts, will not stir a foot to help either.
But, Because many of us halt between two opinions, it is to be suspected, that Some in law may halt as much between two Causes, and being feed on both parts, will not stir a foot to help either.
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Hitherto we have seen what should be the provident care of the Judge to any blind or lame under him, that is, to any that may obscure or hinder the cause.
Hitherto we have seen what should be the provident care of the Judge to any blind or lame under him, that is, to any that may Obscure or hinder the cause.
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Now, what is the end of all this? but only that he may be able to help, an other rank of blind and lame, the poor Prisoners, the weak Defendants, the impotent Widows and Orphans or any other, that being wrongfully called in question, know not how to help themselves.
Now, what is the end of all this? but only that he may be able to help, an other rank of blind and lame, the poor Prisoners, the weak Defendants, the impotent Widows and Orphans or any other, that being wrongfully called in question, know not how to help themselves.
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And again (which is a second motive) Who so easily abused, as the blind and the lame? therefore God hath made the greatest Judges to be their Patrons, their eyes and their feet.
And again (which is a second motive) Who so Easily abused, as the blind and the lame? Therefore God hath made the greatest Judges to be their Patrons, their eyes and their feet.
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For, how can any good Judge but be affected with their cause, since he must imagine himself in their person? It is the only thing, that Lysias makes Euphiletus desire of the Judges, in his Oration against Eratosthenes, NONLATINALPHABET, &c. I desire no more (saith he) but that you would imagine this injury done to your selves;
For, how can any good Judge but be affected with their cause, since he must imagine himself in their person? It is the only thing, that Lysias makes Euphiletus desire of the Judges, in his Oration against Eratosthenes,, etc. I desire no more (Says he) but that you would imagine this injury done to your selves;
They are only valerous then that are not afraid to think of themselves, that dare ask account of their own lives (as Job did here) and can answer themselves in his words.
They Are only valorous then that Are not afraid to think of themselves, that Dare ask account of their own lives (as Job did hear) and can answer themselves in his words.
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He was once the eye to the blind — yet now the blind and the lame were in a farre better case then he, who so poor as Job? And it is meet indeed, that all of us (especially great men) should stand thus tickle.
He was once the eye to the blind — yet now the blind and the lame were in a Far better case then he, who so poor as Job? And it is meet indeed, that all of us (especially great men) should stand thus tickle.
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lest, when the stroke comes upon themselves, they have cause to expect as little. For greatness hath no other circuit, nor ought any man to dream of any other,
lest, when the stroke comes upon themselves, they have cause to expect as little. For greatness hath no other circuit, nor ought any man to dream of any other,
St. Paul would not communicate his bonds to any (except these bonds, faith he.) Be you as dainty of these titles, keep the verse still in the same number,
Saint Paul would not communicate his bonds to any (except these bonds, faith he.) Be you as dainty of these titles, keep the verse still in the same number,
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And though you be two commonly joyned together in your Circuits, so that (a man would think) it were language good enough to say, We two were the eyes to the blind,
And though you be two commonly joined together in your Circuits, so that (a man would think) it were language good enough to say, We two were the eyes to the blind,
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Yet, if you be rul'd by my Text, that is not enough, you must keep the number as strictly as Job did in the Hebrew [ NONLATINALPHABET and NONLATINALPHABET ] I was their two eyes, and their two feet, saith he in the duall number.
Yet, if you be ruled by my Text, that is not enough, you must keep the number as strictly as Job did in the Hebrew [ and ] I was their two eyes, and their two feet, Says he in the dual number.
For there will come a day at the great Assise of the whole world, when this Text will be thought none of the weakest pleas for the Kingdome of heaven.
For there will come a day At the great Assize of the Whole world, when this Text will be Thought none of the Weakest pleasant for the Kingdom of heaven.
But none have such visitations as you have in your Circuits, none have such opportunities to makes this plea good, ego eram oculus coeco — Wonder not that Job said so confidently, I know that my Redeemer lives,
But none have such visitations as you have in your Circuits, none have such opportunities to makes this plea good, ego eram oculus coeco — Wonder not that Job said so confidently, I know that my Redeemer lives,
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Which happy reward, we humbly beseech that great Judge of all, Jesus Christ, the righteous, out of the riches of his mercy to bestow upon you in the last day.
Which happy reward, we humbly beseech that great Judge of all, jesus christ, the righteous, out of the riches of his mercy to bestow upon you in the last day.
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