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heaven_n lord_n speak_v word_n 8,050 5 4.3057 3 true
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A77664 A rare paterne of iustice and mercy; exemplified in the many notable, and charitable legacies of Sr. Iames Cambel, Knight, and alderman of London, deceased : worthy imitation. Whereunto is annexed A meteor, and A starre : or, Briefe and pleasant meditations of Gods providence to his chosen, of the education of children and of the vertue of love; with other poems. / By Edw: Browne. Browne, Edward. 1642 (1642) Wing B5105; Thomason E1109_1; ESTC R208421 51,495 182

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David in a loving beautifull and religious wife whose nam● Abigail signifies the fathers joy and ● she became the joy solace and comfo● of Davids soule an helper in all ex 〈…〉 gents by wise and godly counsell for David had experence of her great godllin● wisdome and humility And what gre●ter comfort is there in this world the such a woman Surely none All the 〈…〉 things by a learned penne might be fu●ther enlarged amplified and illustrated ●ut it is enough for me by this to con●●der Gods providence towards his ●hosen Therefore I will conclude and pray ● God that it would please him to in 〈…〉 se into my heart the graces of his holy ●pirit to bee so qualified as Iacob and David viz. fervent in prayer and hum●le in heart sorrowfull for my sinnes ●s David righteous in my actions as ●acob loving to my enemies as David 〈…〉 evalent with God as Iacob so shall not need to feare the churlessenesse of ●abal or malice of Laban which is ● one being both churles for read ●aban backwards its Nabal forwards ●or the power of Esau or envy of Saul ●nd what need I to care though Shemei ●ile or Labans children murmure for have hereby learned that God can ●d will for the support reliefe and ●omfort of his children make poyso●ous things wholesome and bitter ●ings sweet turne Serpents into rods ●d rockes and hard stony places into a ●ft and gentle temper as it is in the 107. Psal He maketh the wildernesse a standing water and water springs of a dry g●ound c. to the end of that Psalme And so much I thought good to write o● the providence of God towards his chosen The second part of this Discourse is like a paire of Ballances for in the one scale you may behold the love of Isaac towards Esau and in the other you ●●y see the love of Iacob towards Ioseph In the first I will set the pride of the world and in the other I shall fix the humility of the godly so that the light vanity of the one and the true validity of the other may easily be discerned But this theame is more harde● then the rocke I last handled and hee had need of more then a serpentine wisdome that shall undertake to unfold the knotty windings in such a Labyrinth Yet because God hath blessed me with two children I will write something in my youth which I ought to performe if it shall please God to blesse me with old age Therefore in Isaacks love toward● Esau I will note three things First what Esau was and how Isaac ●rought him up Secondly what Esau ●id and how his father approved his ●ctions and thirdly I will briefly declare how Esau was prevented of that ●e sought for and how his father retarded him For the first which was Esaus minority it cannot be thought o●herwise but that Isaac according to his Fathers example did bring up his children in the feare of the Lord and especially him that he thought to make Lord of his brethren for this is the Testimony of God concerning Abraham I know him that he will command his houshold after him that they keep the way ●f the Lord to do righteousnesse and judgement that the Lord may bring upon Abraham that he hath spoken unto him Therefore I beleeve that Isaac did of●en tell Esau and the rest of his family ●hat God had done how he had created the world of nothing how hee upholds and guides the frame thereof by his providence how the Angels for their pride and ambition were throwne downe into hell how Adam brough● sinne upon himselfe and all his posterity how God had promised to restore● falne man to his former happinesse by Christ the seed of the woman how his fathers lived in hope of that promise● a godly righteous and sober life And how God blessed them with temporall blessings and spirituall graces for their faith and obedience But all those instructions would not take effect in Esau His very name signifies that he sough● more after earthly fading happinesse then for spirituall and heavenly graces for Edom signifies a piece of red earth and Esau working and as his name is even so is he for notwithstanding all the godly precepts and religious practices of his father whose custome was to goe out into the fields to pray and meditate on the wondrous workes of God Esau Edom was still working in the earth giving his minde to sensuality and pleasure for so much his desire after Lentill potage and cunning hunting import yet it may be he as many others of his conditions made a semblance and show before his father of godly and pious qualities being endued with much knowledge and could talke prettily to his father thereof and it may be gained the love of his father before his brother in this respect as well as for his activity and skill in hunting in his youth so that his father doted too much upon him for this hath beene the quality of many godly parents in all ages to humor their children too much in their youth which they perceiving know very well how to plot and bring to passe their designes for by nature mankinde is more apt and prone for the obtaining of earthly fading transitory treasure then for heavenly durable and everlasting felicity But this naturall promptitude is very hard and difficult to discerne Isaac could not descry it in Esau and therefore I cease to wonder that aged people who are farre inferiour to Isaac in spirituall speculation cannot discerne it in this age Therefore leaving the education of Es●u I come ●o his youth the ac●ions of Esau's life the Text saith He became a cunning huntter and 〈◊〉 〈…〉 Now I reade in sacred W 〈…〉 before him and 〈◊〉 after him therefore I surmise that he as N●mrod the mighty hunter before the Lord sought more after worldly honour and glory then celestiall treasure for they are alike in many things First in their names N●mrod signifies Rebellious to note his pride cruelty and rebellious courses in erecting a Babel whose top might reach unto heaven for many authors affirme that he out of his pride and ambition spake to the people these words Come let us build us a City and a Tower whose top may reach unto heaven that wee may get us a name lest wee bee scattered upon the whole earth and so compelled the people to hard labour lest they being idle should reject the tyrannicall jurisdiction which was so great that God confounded his enterprise and so insufferable that all men abhorred his insolency so that it came into a Proverb when people saw proud tyrants to beare rule to say He was as Nimrod the mighty hunter before the Lord agreeable hereunto is the surname of Esau Edom which signifies bloudy or red to note his revengefull and bloudy minde for after he had a long time hunted beasts he began to hunt after the lives of men as appeares by his threatning to kill
the objections of these men and makes this the foot of his song Thou wilt say unto me have not many just men perished by shipwracke certainly hee cannot die ill which live● well Have not many just men been● slain by the enemies sword Certainly he cannot die ill which lived well Have not many just men beene kille● by theeves Have not many righteou● men beene torne in pieces by wild● beasts Certainly hee cannot die il● which lived well c. But I will say unto such as censure the righteous for their strange and violen● death as Christ said of thos● eighteene upon whom the wa 〈…〉 of Siloam fel and slew them Think yee that these were greater sinners then others I tell you nay but except ye repent ye all shall likewise perish As for sudden death it is evill to them which lead an evill life because it findes them unpr●pared it carries them away suddenly unto torment but it is not evill to them which live well because it findes them prepared it frees them from much paine which others endure through long sicknesse and carries them forthwith to the place where they desire to be The righteous doe so dispose of themselves in the morning as if they might die before night and at night as if they might die before morning and therefore whensoever death comes it finds them prepared and is a benefit unto them 2 Againe if the righteous a little before death bee dangerously tempted by Satan and shew their infirmitie by uttering some speeches which tend to doubting or desperation though afterward they get victorie and triumph over the divel carnall people think there is no peace of conscience and therefore no salvation to bee had by that religion and so speake evill of it Let such consider the estate of Iob in his misery who cursing the day of his birth said that the arrowes of the Almighty did sticke in him the venome whereof had drunke up his spirit that the terrors of God did fight against him that the Lord was his enemie did write bitter things against him and did set him as a butt to shoot at As also the estate of David through terror of conscience while he concealed his ●inne His bones consumed he roared all the day long his moisture was turned into the drought of summer Againe let them know that the devill doth most tempt the best Hee then tempted Christ when hee was baptized and filled with the holy Ghost so will he most tempt Christians when they have received greatest gifts of Gods Spirit As theeves labour to breake downe and rob those houses onely where great store of treasure or wealth is laid up and as Pyrates desire to take that ship which is best loaden with the dearest merchandize so the Divell doth most seeke to make a prey of them which are endued with the greatest measure of spirituall graces When the strong man armed keepeth the house the things that he possesseth are in peace but when a stronger then he overcommeth him then he gathereth greater forces and makes a new assault to enter againe In any commotion whom doe Rebels kill and spoil not those which submit themselves unto them and joyne with them in their rebellion but those which are faithfull unto their Prince and fight for their Prince against them as doth appeare now in the Rebels of Ireland Now the Divell is as a Rebell in the Lords Kingdome whom then will he most trouble and assault not the wicked which submit themselves unto him and joyne with him in rebellion against God but the godly which abide faithfull fight under the Lords banners against him Whosoever would reigne with Christ in heaven must overcome the Divell on earth for he promiseth To him that overcommeth will I grant to sit with me in my throne even as I overcame and sit with my Father in his Throne How can there be a victory where there is no battell And how can there be any battell where there is not assaulting and resisting And no marvell though the Divell doe most assault the righteous at their death for he taketh the opportunitie of the time his wrath is then great knowing that hee hath but a short time Hee must either overcome them at that instant or else not at all yea he takes the advantage of their present weakness and those sinnes which before he perswaded people to be small and light at the time of death hee maketh great and heavie Even as a tree or piece of wood while it swims in a river seemeth to be light and one may easily draw it but when it comes to the shore and is laid upon dry ground can scarcely be drawne by ten men so sinne is made light by the Divell so long as men live that so hee may still encourage them to practise it but when it comes to the shore of death then hee makes it heavie and begins most to trouble their consciences with it that if it were possible they might by it bee brought to desperation In the middest of the tentation when the godly seeme most to overcome who lyes as though hee were dead yet hee hath life in him and therefore as Paul saw that life was in Eutiches embraced him and delivered him alive when the people tooke him up for dead and he will at last so restore them as that they shall live for ever 3 Lastly others beholding them which were reputed righteous to die very strangely to rave to blaspheme to utter many idle and impious speeches to bee unruly and behave themselves very foolishly they begin to suspect their profession but let them know that these things may arise from the extremity of their disease For in hot Fevers and burning Agues the choler ascending into the braine will hinder the use of understanding and so cause them thus to misbehave themselves rather like mad men then Christians And therefore as Paul said of himselfe after regeneration It is no more I that doe it but the sin that dwelleth in me so may I say of them it is not they which doe it but the disease which is upon them All sinnes committed by the righteous in those extremities are but sinnes of ignorance because they want the use of reason to judge of sinne they are also sinnes of infirmitie arising from the frailty of their flesh and for them they wil afterward repent if they recover the use of reason and bee able to know them to be sinnes or if they doe not they are freely pardoned in the death of Christ as well as other sinnes bee Wherefore I say to those which censure them uncharitably for that their end as Christ said to the Jewes for their carnall censure of him Iudge not according to the appearance but judge righteous judgement yea judge not that yee bee not judged For rather then rashly judge of others those which survive the righteous have just cause to feare some present evils and labour by unfained repentance if it