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A64130 A sermon preached at the funerall of that worthy knight Sr. George Dalston of Dalston in Cumberland, September 28. 1657. By J.T. D.D. Taylor, Jeremy, 1613-1667. 1658 (1658) Wing T392A; ESTC R219166 28,574 39

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sing in all their life but when they sing Gods praises out of duty with a sad heart and a hopefull spirit living only upon the future weary of to day and sustain'd only by the hope of to morrows event and after all their eyes are dim with weeping and looking upon distances as knowing they shall never be happy till the new Heavens and the new Eearth appear But I need not instance in the miserabili in them that dwell in dungeons and lay their head in places of trouble and disease take those servants of God who have greatest plenty who are incircled with blessings whom this world calls prosperous and see if they have not fightings within and crosses without contradiction of accidents and perpetuity of temptations the Devil assaulting them and their own weakness betraying them fears incompassing them round about lest they lose the favour of God and shame sitting heavily upon them when they remember how often they talk foolishly and lose their duty and dishonour their greatest relations and walk unworthy of those glories which they would fain obtain and all this is besides the unavoidable acc●dents of mortality sickly bodies troublesome times changes of Government loss of interests unquiet and peevish accidents round about them so that when they consider to what they are primarily obliged that they must in some instances deny their appetite in others they must quit their relations in all they must deny themselves when their Natural or Secular danger tempts to sin or danger and that for the support of their wills and the strengthening their resolutions against the arguments and sollicitation of passions they have nothing but the promises of another world they will easily see that all the splendour of their condition which fools admire and wise men use temperately and handle with caution as they trie the edge of a rasor is so far from making them recompence for the sufferings of this world that the reserves and expectations of the next is that conjugation of aids by which only they can well and wisely bear the calamities of their present plenty But if we look round about us and see how many righteous causes are oppressed how many good men are reproached how religion is persecuted upon what strange principles the greatest princes of the world transact their greatest affairs how easily they make wars and how suddainly they break leagues and at what expence and vast pensions they corrupt each others officers and how the greatest part of mankind watches to devour one another and they that are devoured are commonly the best the poor and the harmless the gentle and uncrasty the simple and religious and then how many wayes all good men are exposed to danger and that our scene of duty lies as much in passive graces as in active it must be confessed that this is a place of wasps and insects of Vipers and Dragons of Tigres and Bears but the sheep are eaten by men or devoured by Wolves and Foxes or die of the rot and when they do not yet every year they redeem their lives by giving their fleece and their milk and must die when their death will pay the charges of the knife Now from this I say it was that the very Heathen Plutarch and Cicero Pythagoras and Hierocles Plato and many others did argue and conclude that there must be a day of recompences to come hereafter which would set all right again And from hence also our B. Saviour himself did convince the Sadduces in their fond and pertinacious denying of the resurrection For that is the meaning of that argument which our B. Lord did choose as being clearly and infallibly the aptest of any in the old Testament to prove the resurrection and though the deduction is not at first so plain and evident yet upon neerer intuition the interpretation is easie and the argument excellent and proper For it is observed by the learned among the Jews that when God is by way of particular relation and especial benediction appropriated to any one it is intended that God is to him a Rewarder and Benefactor {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for that is the first thing and the last that every man believes and feels of God and therefore St. Paul summes up the Gentiles Creed in this compendium He that commeth to God must believe that God is and that he is a rewarder of them that diligently seek him Heb. 11. 6. And as it is in the indefinite expression so it is in the limited as it is in the absolute so also in the Relative God is the rewarder and to be their God is to be their rewarder to be their Benefactor and their Gracious Lord Ego ero Deus vester I will be your God that is I will do you good sayes Aben Esra and Philo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Everlasting God that is as if he had said one that will do you good not sometimes some and sometimes none at all but frequently and for ever And this we finde also observed by St. Paul Wherefore God is not ashamed to be called their God Heb. 11. 16. and that by which the Relative appellative is verified is the consequent benefit He is called their God for he hath provided for them a city Upon this account the argument of our B. Saviour is this God is the God of Abraham Isaac and Iacob that is the gracious God the Benesactor the Rewarder and therefore Abraham is not dead but is fallen asleep and he shall be restored in the resurrection to receive those blessings and rewards by the title of which God was called the God of Abraham For in this world Abraham had not that harvest of blessings which is consigned by that glorious appellative he was an exile from his Country he stood far off from the possession of his hopes he lived an ambulatory life he spent most of his dayes without an heir he had a constant piety and at the latter end of his life one great blessing was given him and because that was allayed by the anger of his wife and the expulsion of his handmaid and the ejection of Ishmael and the danger of the lad and his great calamity about the matter of Isaac's sacrifice and all his faith and patience and piety was rewarded with nothing but promises of things a great way off and before the possession of them he went out of this world it is undeniably certain that God who after the departure of the Patriarchs did still love to be called Their God did intend to signifie that they should be restored to a state of life and a capacity of those greatest blessings which were the foundation of that title and that relation God is not the God of the dead but of the living but God is the God of Abraham and the other Patriarchs therefore they are not dead dead to this world but alive to God that is