A29709:166
A word in season to this present generation, or, A sober and serious discourse…
A word in season to this present generation, or, A sober and serious discourse about the favourable, signal and eminent presence of the Lord with his people in their greatest troubles, deepest distresses, and most deadly dangers : with the resolution of several questions, concerning the divine presence, as also the reasons and improvements of this great and glorious truth ... / by Thomas Brooks ...A word in season to this present generation, or, A sober and serious discourse about the favorable, signal and eminent presence of the Lord with his people in their greatest troubles, deepest distresses, and most deadly dangers : with the resolution of several questions, concerning the divine presence, as also the reasons and improvements of this great and glorious truth ... / by Thomas Brooks ...
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
I have read of a Citizen of Paris, who was burnt for Protestantism, how the presence of God did so 1shine in his courage and constancy, that many did curiously enquire into that religion, for which he so stoutly and resolutely suffered, so that the number of Sufferers was much increased thereby. I read that Cicilia a poor Virgin, by her gracious behaviour in her Martyrdom, was the means of converting four hundred to Christ. It was the observation of Mr. John Lindsay, that the very smoke of Mr. Hamilton converted as many as it blew upon. Alexandrinus cites Plato, expressing 2himself thus: Although a righteous man be tormented, although his eyes be digged out, yet he remains a blessed Man. The same Plato could say, That no gold or precious stone doth glister so gloriously as the ⟨p. 114⟩prudent Spirit of a good man. And the very Hittites could say of Abraham, who had a very signal presence of God with him: Thou art a Prince of God among us; 3not that he was a King or had any Authority over them, as the Septuagint reads, Thou art a King from God, among us: But he is called a Prince of God, say some, because 4he was as Gods Oracle (the Lord speaking to him by visions and dreams) unto whom they had recourse for counsel in difficult matters. Others say, he is called Prince of God, because God prospered him, and made him famous for his virtue and godliness. But the Hebrews commonly speak so of all things that are notable and excellent, because all excellency cometh from God: As the Angel of God, the Mount of God, the City of God, 5the wrestlings of God, &c. Thou art a Prince of God, that is thou art a most excellent Person. Seneca saw so much excellency that Morality put upon a man, that he could say (Ipse aspectus boni viri deleciat) The very looks of a good man delights one. And why then may not the Sons of Heth call him a Prince of God, from that majesty and glory that they saw shine forth in his graces, and in his gracious behaviour and conversation; and because they did observe a signal presence of God with him in all he did, it being no higher observation than what Abimelech had made before them. Chrysostom