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SAMVELS FVNERALL. 1. SAMVEL, 25.1.
SAMVELS FUNERAL. 1. SAMUEL, 25.1.
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And Samuel dyed, and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah.
And Samuel died, and all the Israelites were gathered together, and lamented him, and buried him in his house At Ramah.
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And Dauid arose, and went downe to the wildernesse of Paran. BY this time you see the summe of our now errand and present text:
And David arose, and went down to the Wilderness of Paran. BY this time you see the sum of our now errand and present text:
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the worke in hand is a funerall, the partie deceased worthy Samuel; the mourners, all Israel;
the work in hand is a funeral, the party deceased worthy Samuel; the mourners, all Israel;
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the place of buriall, his owne house at Ramah. The whole passage penned, either by Gad, or Nathan (as it should seeme by the Chronicles) at Gods appointment;
the place of burial, his own house At Ramah. The Whole passage penned, either by Gad, or Nathan (as it should seem by the Chronicles) At God's appointment;
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whose eye followes euery mourner here, and therefore it behoues vs to follow his voyce with our best attentions.
whose eye follows every mourner Here, and Therefore it behooves us to follow his voice with our best attentions.
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For my owne part, I am very sensible of the difficulties I now sustaine: for the subiect of our discourse, Samuels funerall is enough to astonish any Israelite;
For my own part, I am very sensible of the difficulties I now sustain: for the Subject of our discourse, Samuels funeral is enough to astonish any Israelite;
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for matter, it is not easie to say, what will be most expediently said;
for matter, it is not easy to say, what will be most expediently said;
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and for manner wee haue things, almost incompatible to reconcile, plainenesse and briefenesse in the same speech:
and for manner we have things, almost incompatible to reconcile, plainness and briefness in the same speech:
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the text giues some aduantage by its plainenesse and fulnesse, yeelding matter of large vse from three sorts of men of highest qualitie;
the text gives Some advantage by its plainness and fullness, yielding matter of large use from three sorts of men of highest quality;
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from Samuel dying, from Israel mourning, from Dauid flying;
from Samuel dying, from Israel mourning, from David flying;
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of all whom, whilest I speake plainely, doe you heare conscionably, so God shall haue his end, and I my aime.
of all whom, whilst I speak plainly, do you hear Conscionably, so God shall have his end, and I my aim.
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And first of Samuel he dies; the time is gessed at by men, but not expressed by God:
And First of Samuel he die; the time is guessed At by men, but not expressed by God:
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some knit this story with that next before, because of the word (And), but that particle in the original, is sometimes ordinatiue,
Some knit this story with that next before, Because of the word (And), but that particle in the original, is sometime ordinative,
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as wel as copulatiue, and begins sometimes a new storie, a new book sometimes. ' Paul is most expresse for the time, Act. 12;
as well as copulative, and begins sometime a new story, a new book sometime. ' Paul is most express for the time, Act. 12;
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where summing vp the reigne of Saul and Samuel, he makes the whole 40 yeeres, whereof not much aboue two or three (if I mistake not, falls to Saul, the other are Samuels, so ancient a Ruler as this worthie, yet now he dies:
where summing up the Reign of Saul and Samuel, he makes the Whole 40 Years, whereof not much above two or three (if I mistake not, falls to Saul, the other Are Samuels, so ancient a Ruler as this worthy, yet now he die:
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what further he was we need not say, his name and storie speakes it sufficiently, he was begged of God, borne of honest parents, brought vp in best fashion, aduanced to highest emploiments in Church and Commonweale;
what further he was we need not say, his name and story speaks it sufficiently, he was begged of God, born of honest Parents, brought up in best fashion, advanced to highest employments in Church and Commonweal;
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a Prophet approued of God and man a Magistrate to whom heauen and earth in the day of his resignation gaue applause;
a Prophet approved of God and man a Magistrate to whom heaven and earth in the day of his resignation gave applause;
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God spake from heauen in his voice of thunder, man could not vpon the sharpest challenge charge him with any indirectnesse in gouernment;
God spoke from heaven in his voice of thunder, man could not upon the Sharpest challenge charge him with any indirectness in government;
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this Samuel so well descended, so much regarded, so holy in life, so high in place, a good Christian, a good Church-man, a good Sates-man,
this Samuel so well descended, so much regarded, so holy in life, so high in place, a good Christian, a good Churchman, a good Sates-man,
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now dies and yeelds to nature.
now die and yields to nature.
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In his death lets reade our owne, and grow to this conclusion, Death is vnauoydable, life and death take turnes each of other;
In his death lets read our own, and grow to this conclusion, Death is unavoidable, life and death take turns each of other;
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the man liues not that shall not see death, be he a King with Saul, a Prophet with Ieremie, a wise Salomon, a foolish Nabal, a holy Isaac, a prophane Esau, of what sort soeuer, hee must be deaths prisoner;
the man lives not that shall not see death, be he a King with Saul, a Prophet with Ieremie, a wise Solomon, a foolish Nabal, a holy Isaac, a profane Esau, of what sort soever, he must be death's prisoner;
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nay, let there bee a concurence of all in one, let Samuel be both a good man,
nay, let there be a concurrence of all in one, let Samuel be both a good man,
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and a good Minister, and a good Magistrate, and haue as many priuiledge, as are incident to a man yet can he not procure a protection against this officer;
and a good Minister, and a good Magistrate, and have as many privilege, as Are incident to a man yet can he not procure a protection against this officer;
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his mother may beg his life, but none can compound for his death.
his mother may beg his life, but none can compound for his death.
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Speake we this according to men? saith not the Scripture as much? Wise men die (saith Dauid ) and fooles die;
Speak we this according to men? Says not the Scripture as much? Wise men die (Says David) and Fools die;
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rich men die, and poore to;
rich men die, and poor to;
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and therfore he cals both vpon the sonnes of Nobles, and of the earth to mind the lesson:
and Therefore he calls both upon the Sons of Nobles, and of the earth to mind the Lesson:
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indeed the Heathens could compare the sonnes of Adam to Counters, Chesse, Stage-playes;
indeed the heathens could compare the Sons of Adam to Counters, Chess, Stageplays;
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in reckoning Counters haue their seuerall place and vse for a time, but in the end they are all iumbled on a heape;
in reckoning Counters have their several place and use for a time, but in the end they Are all jumbled on a heap;
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in a game at Chesse, so ne are Kings, some Bishops, &c, but after a while they go all into the same bagge:
in a game At Chess, so ne Are Kings, Some Bishops, etc., but After a while they go all into the same bag:
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on the Stage, one is in his raggs, another in his robes;
on the Stage, one is in his rags, Another in his robes;
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one is the Master another the Man, and very busie they bee, but in the end the Play ends, the brauerie ends,
one is the Master Another the Man, and very busy they be, but in the end the Play ends, the bravery ends,
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and each returnes to his place;
and each returns to his place;
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such (and no other) is the estate of man, euen in their iudgement, al are either weeds or flowers, both wither;
such (and no other) is the estate of man, even in their judgement, all Are either weeds or flowers, both wither;
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all trees good or bad, both die;
all trees good or bad, both die;
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as dieth the foole, so the wise, saith Salomon, Eccles. 2. In the manner there is some difference, for the matter none;
as Dieth the fool, so the wise, Says Solomon, Eccles. 2. In the manner there is Some difference, for the matter none;
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but why doe I proue what none denies? Both liuing and dead giue testimonie to this truth;
but why do I prove what none Denies? Both living and dead give testimony to this truth;
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the liuing may take vp Iobs words in another case;
the living may take up Jobs words in Another case;
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We are filled with wrinckles, which is a witnesse against vs, wee weare death in our faces, and beare it in our bones, we put it vpon our backes,
We Are filled with wrinkles, which is a witness against us, we wear death in our faces, and bear it in our bones, we put it upon our backs,
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and into our mouthes, and cannot bee ignorant of it.
and into our mouths, and cannot be ignorant of it.
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Yea, the dead proclaime this lesson, and in this respect (like Abell ) are liuing Prophets, when dead men;
Yea, the dead proclaim this Lesson, and in this respect (like Abel) Are living prophets, when dead men;
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Goe to the Word, goe to the earth;
Go to the Word, go to the earth;
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and they that make their beds in darkenesse, and sleepe in the dust will tell you, that its neither wisdome,
and they that make their Beds in darkness, and sleep in the dust will tell you, that its neither Wisdom,
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nor power, nor strength, nor friends, nor place, nor grace, nor any thing else that can exempt from this tribute of nature (Death), as darkenesse could call it:
nor power, nor strength, nor Friends, nor place, nor grace, nor any thing Else that can exempt from this tribute of nature (Death), as darkness could call it:
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our Abel here dead speakes this to all his friends;
our Abel Here dead speaks this to all his Friends;
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If greatnesse of estate, feature of body, gifts of mind, chastenes of life, sobernes in diet, diligence in a calling, prayers of the Church, would haue giuen any aduantage against death, darkenesse and blacknesse had not at this time couered vs:
If greatness of estate, feature of body, Gifts of mind, chastenes of life, soberness in diet, diligence in a calling, Prayers of the Church, would have given any advantage against death, darkness and blackness had not At this time covered us:
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sith the strong is become weake, let vs with Sampson out of the strong gather meate;
sith the strong is become weak, let us with Sampson out of the strong gather meat;
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and see first whence this is, and next how it may be improued for vse, that there is no prescription against death.
and see First whence this is, and next how it may be improved for use, that there is no prescription against death.
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For the first, the holy Ghost referres vs to a threefold reason of mans mortalitie, each of which hath place in all men, as well as any.
For the First, the holy Ghost refers us to a threefold reason of men mortality, each of which hath place in all men, as well as any.
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The first of which is taken from the decree of God, its a statute enacted in that highest Court, the voyce of heauen, that man should once die:
The First of which is taken from the Decree of God, its a statute enacted in that highest Court, the voice of heaven, that man should once die:
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this statute we reade in Pauls ninth to his Hebrews, and in the entrance into Gods booke;
this statute we read in Paul's ninth to his Hebrews, and in the Entrance into God's book;
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which as it was laid vpon mankind in Adams, so hath it euer hitherto, and shall hereafter for euermore lay hold on his posteritie.
which as it was laid upon mankind in Adams, so hath it ever hitherto, and shall hereafter for evermore lay hold on his posterity.
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No man as yet hath breathed, but he hath had his death or translation: no man is yet to come, but he must see either death, or an alteration;
No man as yet hath breathed, but he hath had his death or Translation: no man is yet to come, but he must see either death, or an alteration;
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so hath heauen concluded it, and who can possibly reuerse it? The second is taken from the matter whereof all men are made;
so hath heaven concluded it, and who can possibly reverse it? The second is taken from the matter whereof all men Are made;
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the Scripture compares man to a house, whose foundation is laied in the dust, whose walles are made of clay, the whole is but a tabernacle,
the Scripture compares man to a house, whose Foundation is laid in the dust, whose walls Are made of clay, the Whole is but a tabernacle,
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and that of earth, and that of mans building, as Paul (after Iob ) tels vs:
and that of earth, and that of men building, as Paul (After Job) tells us:
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this is the estate of man, of all men; some are more painted then some, but all earthen vessels;
this is the estate of man, of all men; Some Are more painted then Some, but all earthen vessels;
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some more cleare then some, but all glasses;
Some more clear then Some, but all glasses;
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all built of earth, all borne of women, and therefore all short of continuance, as Iob inferres.
all built of earth, all born of women, and Therefore all short of Continuance, as Job infers.
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The third is taken from the proper cause of death, Sinne: sinne is poyson to the spirits, rottennes to the bones where it comes;
The third is taken from the proper cause of death, Sin: sin is poison to the spirits, rottenness to the bones where it comes;
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and where doth it not come? who can say, his heart is cleane? Nay, who can wash either heart or hand? Iohn answers the question negatiuely, no man can acquit himselfe from sinne (if growne) either actuall or originall; and therefore not from death.
and where does it not come? who can say, his heart is clean? Nay, who can wash either heart or hand? John answers the question negatively, no man can acquit himself from sin (if grown) either actual or original; and Therefore not from death.
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Shall wee then summe vp all, and conclude all vnder death with the same breath: thus it stands;
Shall we then sum up all, and conclude all under death with the same breath: thus it Stands;
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It is impossible for any liuing wight to frustrate the voyce and sentence of God, to be a man or earth,
It is impossible for any living wight to frustrate the voice and sentence of God, to be a man or earth,
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and not to haue a body of earth; to be borne of the vncleane, and not to bee vncleane;
and not to have a body of earth; to be born of the unclean, and not to be unclean;
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therefore its impossible for him to auoide death. Indeed had Christ vndertaken our freedome from all deaths, as well as from some;
Therefore its impossible for him to avoid death. Indeed had christ undertaken our freedom from all death's, as well as from Some;
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or were there any power, counsell, &c, against the Lord; or could any place priuiledge any from being borne of women, or made of dust,
or were there any power, counsel, etc., against the Lord; or could any place privilege any from being born of women, or made of dust,
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or tainted with sinne, then such might contest with death, and impleade corruption: but sith the former is impossible, the latter must be deemed vnauoidable.
or tainted with sin, then such might contest with death, and implead corruption: but sith the former is impossible, the latter must be deemed unavoidable.
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And the•efore now what's to be done?
And the•efore now what's to be done?
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Surely as men that must trauell, stand not to dispute, but arme themselues for all weather: so must we;
Surely as men that must travel, stand not to dispute, but arm themselves for all weather: so must we;
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die wee must, that's alreadie concluded;
die we must, that's already concluded;
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young and old, good and bad, &c. Whatsoeuer wee bee now, wee must bee dead anon, so saith God;
young and old, good and bad, etc. Whatsoever we be now, we must be dead anon, so Says God;
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let vs say the same, and prepare for it; nay, let's not say it, but think it;
let us say the same, and prepare for it; nay, let's not say it, but think it;
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nay, not think it, but conclude it with greatest affirmations:
nay, not think it, but conclude it with greatest affirmations:
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you will thinke strange (perhaps) my paines in this kind, whilest I perswade a mortalitie;
you will think strange (perhaps) my pains in this kind, whilst I persuade a mortality;
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but the argument is both needfull and vsefull;
but the argument is both needful and useful;
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needfull in regard of our insufficiencie to assume, and vnwillingnesse to apprehend death in our selues:
needful in regard of our insufficiency to assume, and unwillingness to apprehend death in our selves:
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for howsoeuer wee can all say in the generall, we are mortall, nothing so suer as death;
for howsoever we can all say in the general, we Are Mortal, nothing so sure as death;
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yet when it comes to our owne particular, we dreame of an immortalitie in nature, we neuer set any bounds to life, we do not resolutely conclude, I must die shortly, I may instantly, this day may be the last that I shall see, this hower the last that I shal spend, this word the last that I shall speake, this deed the last that I shall performe, this place the last that I shall breathe in;
yet when it comes to our own particular, we dream of an immortality in nature, we never Set any bounds to life, we do not resolutely conclude, I must die shortly, I may instantly, this day may be the last that I shall see, this hour the last that I shall spend, this word the last that I shall speak, this deed the last that I shall perform, this place the last that I shall breathe in;
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and so liue by the day, by the hower:
and so live by the day, by the hour:
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but whē we enter the hower, the eldest of vs thinks to end it, nay the day,
but when we enter the hour, the eldest of us thinks to end it, nay the day,
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nay the week, nay the yere.
nay the Week, nay the year.
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Hence the most haue a yeeres work to do, when they haue not an howers space to liue;
Hence the most have a Years work to do, when they have not an hours Molle to live;
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needefull then it is to force this meditation of death vpon our harts: and as needful, so most vseful;
needful then it is to force this meditation of death upon our hearts: and as needful, so most useful;
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this will mind vs of the wofulnes of sin, which turnes strength into weakenesse, beautie into ashes, life into death, a breathing man into a liuelesse carcasse;
this will mind us of the wofulnes of since, which turns strength into weakness, beauty into Ashes, life into death, a breathing man into a Lifeless carcase;
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this will assure vs of the iustice and truth of God, who is so pure, that he cannot but threaten sinne;
this will assure us of the Justice and truth of God, who is so pure, that he cannot but threaten sin;
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so true, that all the world cannot shift his threats;
so true, that all the world cannot shift his Treats;
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this wil worke humilitie, when the goodliest man must be twice a childe, and runne in a round, beginning with the earth,
this will work humility, when the Goodliest man must be twice a child, and run in a round, beginning with the earth,
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and ending in the earth, being at last what he was at first, not able to dresse himselfe, to feede himselfe, to helpe himselfe, or speake for helpe;
and ending in the earth, being At last what he was At First, not able to dress himself, to feed himself, to help himself, or speak for help;
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this (in a word) wil work repentance towards God, modestie towards man, diligence in our callings, patience vnder crosses, watchfulnesse in all places, moderation in all cases;
this (in a word) will work Repentance towards God, modesty towards man, diligence in our callings, patience under Crosses, watchfulness in all places, moderation in all cases;
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and therefore this, this must be thought vpon.
and Therefore this, this must be Thought upon.
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Nor must our thoughts be (as most mens be) short and sudden, fleeting and vncertaine,
Nor must our thoughts be (as most men's be) short and sudden, fleeting and uncertain,
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but we must be daily in these contemplations;
but we must be daily in these contemplations;
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& particularly, we must consider what it is to die, what goes before it, what comes with it, what followes vpon it:
& particularly, we must Consider what it is to die, what Goes before it, what comes with it, what follows upon it:
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for first, before we come to the very gate of death, we are to passe through a very strait, long, heauie lane:
for First, before we come to the very gate of death, we Are to pass through a very strait, long, heavy lane:
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sicknesse first tameth vs, which many times is worse then death it selfe, that renders vs vnfit for all religious seruices, prayer, repentance, &c, sickness First tames us, which many times is Worse then death it self, that renders us unfit for all religious services, prayer, Repentance, etc.,
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as being a time not of getting, but of spending;
as being a time not of getting, but of spending;
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that cleaues the head, and paines the heart, and wounds the spirits, and leaues vs so distressed, that meate is no meate, the bed no bed, light no light to vs;
that cleaves the head, and pains the heart, and wounds the spirits, and leaves us so distressed, that meat is no meat, the Bed no Bed, Light no Light to us;
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that makes vs catch at death for help: but alas, what help in death, if not fore-thought of?
that makes us catch At death for help: but alas, what help in death, if not forethought of?
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Oh the miserie of a poore creature, that is so pained that he cannot liue; so vnprepared that he dares not die:
O the misery of a poor creature, that is so pained that he cannot live; so unprepared that he dares not die:
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he goes to bed, but cannot sleepe; he tastes his meate, but it will not downe;
he Goes to Bed, but cannot sleep; he tastes his meat, but it will not down;
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he shifts his roome, but not his paine;
he shifts his room, but not his pain;
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death (saith the conscience) would end and amend all, wert thou prepared for death;
death (Says the conscience) would end and amend all, Wertenberg thou prepared for death;
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but to die before, were to loose those comforts one hath, and to fall vnder those curses that are vnsufferable, &c. But as yet we are but in the way to death.
but to die before, were to lose those comforts one hath, and to fallen under those curses that Are unsufferable, etc. But as yet we Are but in the Way to death.
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After sicknes hath for a time entertained vs with sharpest conflicts, it deliuers vs vp to death it selfe:
After sickness hath for a time entertained us with Sharpest conflicts, it delivers us up to death it self:
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then the armies of feare display themselues, and stabbe the vnprouided soule through his thickest shield;
then the armies of Fear display themselves, and stab the unprovided soul through his thickest shield;
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then two powerfull officers seize vpon a maimed man at once; death vpon the body, terrour vpon the soule;
then two powerful Officers seize upon a maimed man At once; death upon the body, terror upon the soul;
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death hales much like Salomons officers, and the soule holds (as Ioab the altar, so she) the body;
death Hales much like Solomon's Officers, and the soul holds (as Ioab the altar, so she) the body;
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loth they be to part, but death will rend them in twaine; the conscience the whilest that meditates feare, that quakes, that trembles: loath they be to part, but death will rend them in twaine; the conscience the whilst that meditates Fear, that quakes, that trembles:
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Whither am I going? where must I lodge this night? where shall I liue hereafter? Oh that I might liue! Oh that I might die!
Whither am I going? where must I lodge this night? where shall I live hereafter? O that I might live! O that I might die!
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Oh that I might doe neither! and knowes not what to chuse;
O that I might do neither! and knows not what to choose;
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meane while, what case is this man in, whilest death thus rips him vp, and thrusts his hands into his bowels to pull out his heart.
mean while, what case is this man in, whilst death thus rips him up, and thrusts his hands into his bowels to pull out his heart.
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Ah beloued, wee may intimate somewhat of his miserie;
Ah Beloved, we may intimate somewhat of his misery;
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but it falles not within our thoughts to conceiue what his feare, be, who hangs between life and death, earth and hell,
but it falls not within our thoughts to conceive what his Fear, be, who hangs between life and death, earth and hell,
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thus forthwith ready to drop into flames at euery stroke of death, and to sinke downe, downe, downe, till he be gone for euer.
thus forthwith ready to drop into flames At every stroke of death, and to sink down, down, down, till he be gone for ever.
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And yet this is not all:
And yet this is not all:
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when I am dead (saith the carnal wretch), all the world is done with me:
when I am dead (Says the carnal wretch), all the world is done with me:
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he saith truth, al the world, and all the comforts of the world haue done with him indeed;
he Says truth, all the world, and all the comforts of the world have done with him indeed;
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he shal neuer laugh more, he shal neuer haue a moniēts ease more: but though the world hath done with him, yet God hath not done with him;
he shall never laugh more, he shall never have a monients ease more: but though the world hath done with him, yet God hath not done with him;
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he sends for his soule, (hauing first taken order that ye body be forth-comming) conuents that,
he sends for his soul, (having First taken order that you body be forthcoming) convents that,
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and doomes that, & casts that from him with greatest indignatiō, into such a place, such a cōpany, such a condition,
and dooms that, & Cast that from him with greatest Indignation, into such a place, such a company, such a condition,
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as would make the heauens sweat, and the earth shrinke to heare it.
as would make the heavens sweat, and the earth shrink to hear it.
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Well then (beloued), sith die wee must, sith we must be sicke, be in paine, in feare, in tentation whilest here;
Well then (Beloved), sith die we must, sith we must be sick, be in pain, in Fear, in tentation whilst Here;
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sith we must to iudgement when we go hence;
sith we must to judgement when we go hence;
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sith that is most true of death, which antiquitie hath faigned of the Wolfe and Basiliske;
sith that is most true of death, which antiquity hath feigned of the Wolf and Basilisk;
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if wee see death before it comes to see vs, we shall then preuent the sting,
if we see death before it comes to see us, we shall then prevent the sting,
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and poyson, and fiercenesse of it; if it steale vpon vs vnseene, it leaues vs dumbe, nay dead:
and poison, and fierceness of it; if it steal upon us unseen, it leaves us dumb, nay dead:
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bee wee entreated by all the mercies of God, as we would please him, and pleasure our selues, to take into our thoughts the often meditation of death,
be we entreated by all the Mercies of God, as we would please him, and pleasure our selves, to take into our thoughts the often meditation of death,
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and to make due preparation for the same.
and to make due preparation for the same.
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Tell thy heart euery day, when thou takest it alone, in the words of Iob, When a few yeeres, (or as the text runnes) when the yeres of number (which are allotted me,
Tell thy heart every day, when thou Takest it alone, in the words of Job, When a few Years, (or as the text runs) when the Years of number (which Are allotted me,
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namely) are come, then I shall goe the way, whence I shall not returne: say with him, the graue is ready for me, (indeed graues ); namely) Are come, then I shall go the Way, whence I shall not return: say with him, the graven is ready for me, (indeed graves);
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I must die, I must from all these profits, these pleasures, these friends; I must answere for all these deeds, these words, these thoughts;
I must die, I must from all these profits, these pleasures, these Friends; I must answer for all these Deeds, these words, these thoughts;
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I must bee ashamed, cast, cursed, damned, burned, plagued as long as God liues, if I prepare not:
I must be ashamed, cast, cursed, damned, burned, plagued as long as God lives, if I prepare not:
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I shal be spared, saued, blest, crowned, and be as neere to God as a creature can be to his maker,
I shall be spared, saved, blessed, crowned, and be as near to God as a creature can be to his maker,
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if I doe prepare, therefore I must; I must, I will prepare for death.
if I do prepare, Therefore I must; I must, I will prepare for death.
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This done without all delayes, as a man that is now dying (as well as he for whom the bell toles,
This done without all delays, as a man that is now dying (as well as he for whom the bell toles,
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though not happily so neere to death) set vpon two things: First, set thy house in order, next, thy soule.
though not happily so near to death) Set upon two things: First, Set thy house in order, next, thy soul.
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For the first, thou hast persons and things to looke vnto: to begin with persons; so liue with thy wife, being a husband;
For the First, thou hast Persons and things to look unto: to begin with Persons; so live with thy wife, being a husband;
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with thy seruants, being a master; with thy children, being a father:
with thy Servants, being a master; with thy children, being a father:
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exercise such wisedome, kindnesse, faithfulnesse, mercy, euery day, as thou wouldest doe, if thou knowest it to be the last day.
exercise such Wisdom, kindness, faithfulness, mercy, every day, as thou Wouldst do, if thou Knowest it to be the last day.
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And for things (marke me wel, • … ken not to Satan who disswades all seasonable willes,
And for things (mark me well, • … ken not to Satan who dissuades all seasonable wills,
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because hee would administer the goods, by being timely in this errand, thou shalt not shorten thy dayes;
Because he would administer the goods, by being timely in this errand, thou shalt not shorten thy days;
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but hauing taken thy leaue of the world, shalt better attend on death. Things therefore vnlawfull, restore, (I say againe) restore.
but having taken thy leave of the world, shalt better attend on death. Things Therefore unlawful, restore, (I say again) restore.
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Things lawfull dispose of, and as in a iourney (hastie and vncertaine) wait the call.
Things lawful dispose of, and as in a journey (hasty and uncertain) wait the call.
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But what auailes it to set house in order, with Achitophel, and to forget ones selfe.
But what avails it to Set house in order, with Ahithophel, and to forget ones self.
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In the second place therefore. (nay in the first) looke to thy selfe, and sith the places be but two, and they so different, go not to hell,
In the second place Therefore. (nay in the First) look to thy self, and sith the places be but two, and they so different, go not to hell,
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so long as heauen may bee had:
so long as heaven may be had:
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there is no man so forlornely wicked, but if he repent, wee may warrant him heauen;
there is no man so forlornely wicked, but if he Repent, we may warrant him heaven;
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if he will not, who can helpe him? But what must he doe? first, he must repent, that is, see his life and nature, confesse, mourne, hate sinne,
if he will not, who can help him? But what must he do? First, he must Repent, that is, see his life and nature, confess, mourn, hate sin,
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and leaue all in practice or allowance.
and leave all in practice or allowance.
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Secondly, he must beleeue, that is, acquaint himselfe with the Word, and yeeld consent vnto it, apply it to his owne particular, and dwell vpon it:
Secondly, he must believe, that is, acquaint himself with the Word, and yield consent unto it, apply it to his own particular, and dwell upon it:
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hee must threaten himselfe in euery threat, curse himselfe in euery curse, blesse himselfe in euery promise.
he must threaten himself in every threat, curse himself in every curse, bless himself in every promise.
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Thirdly, he must die daily to sinne and the world, he must liue daily in the constant practice of al duties, religious towards God, righteous towards man, priuate in his place & calling.
Thirdly, he must die daily to sin and the world, he must live daily in the constant practice of all duties, religious towards God, righteous towards man, private in his place & calling.
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And so if he doth (in truth & vprightnesse, though in much weaknesse) there is no heauen,
And so if he does (in truth & uprightness, though in much weakness) there is no heaven,
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if he go not to heauen:
if he go not to heaven:
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if he do not thus (out of a presumption of mercy, of life, and I know not what), there is none in hell if he be not one.
if he do not thus (out of a presumption of mercy, of life, and I know not what), there is none in hell if he be not one.
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Vp then (my brethren) and foreslow no time: now the wind serues, hoyse vp saile, now is the market, make your prouision;
Up then (my brothers) and foreslow no time: now the wind serves, hoist up sail, now is the market, make your provision;
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now is the seeds-time, sowe apace, as yet you haue all aduantages from grace and nature, Word, Sacrament, wit, memory, sense, strength, &c. Now apprehend the opportunity, repent and be pardoned; beleeue and be saued;
now is the Seeds-time, sow apace, as yet you have all advantages from grace and nature, Word, Sacrament, wit, memory, sense, strength, etc. Now apprehend the opportunity, Repent and be pardoned; believe and be saved;
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obey, and be for euer blessed:
obey, and be for ever blessed:
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if any hath perswaded himselfe otherwise, my soule shall weepe in secret for his destruction, which I know will be as certainly effected,
if any hath persuaded himself otherwise, my soul shall weep in secret for his destruction, which I know will be as Certainly effected,
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as now it is plainly threatned. Be entreated then, let God entreat you, and once ouer-rule you:
as now it is plainly threatened. Be entreated then, let God entreat you, and once overrule you:
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you must die, you must die but once; being once dead, you returne not to make a new preparation;
you must die, you must die but once; being once dead, you return not to make a new preparation;
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doe that once well, which being once wel done, will make you men, nay more then men, then Angels for euer.
do that once well, which being once well done, will make you men, nay more then men, then Angels for ever.
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And this is the vse for our selues. A second respects our friends.
And this is the use for our selves. A second respects our Friends.
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Must all die, is there no remedie? then must we haue patience in our friends departure:
Must all die, is there no remedy? then must we have patience in our Friends departure:
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a common lot, no man should shrug at, euen in the Poets iudgement:
a Common lot, no man should shrug At, even in the Poets judgement:
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who quarrels summer for some heate, or winter for some cold? a thorn for pricking,
who quarrels summer for Some heat, or winter for Some cold? a thorn for pricking,
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or a brier for scratching? who is angry that he is framed like other men, subiect to like hunger,
or a brier for scratching? who is angry that he is framed like other men, Subject to like hunger,
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like thirst, like sleepe? and why (I pra'y) should not our friends resemble others in their death,
like thirst, like sleep? and why (I pray) should not our Friends resemble Others in their death,
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as well as in their birth? we would not haue them haue more eyes or hands then others, and why more dayes? what doe we make of life, what of death? surely to the godly, life is but a prison, death is an aduantage.
as well as in their birth? we would not have them have more eyes or hands then Others, and why more days? what do we make of life, what of death? surely to the godly, life is but a prison, death is an advantage.
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Say our friends were tied in prison, would wee begrudge them liberty? say tost on the seas, would you enuie them the hauen? say doubtfull in the skirmish, would you bee sorie for their victorie? nay, say but beaten with a tempest, would you not wish them at home? Beleeue it, Brethren, this world is but a sea, a prison;
Say our Friends were tied in prison, would we begrudge them liberty? say tossed on the Seas, would you envy them the Haven? say doubtful in the skirmish, would you be sorry for their victory? nay, say but beaten with a tempest, would you not wish them At home? Believe it, Brothers, this world is but a sea, a prison;
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this life a iourney, a warfare:
this life a journey, a warfare:
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if God hath preuented our wishes, shall he bee returned frowardnesse? shall wee trouble the ayre with needlesse cries, my husband, my husband, my father, my father,
if God hath prevented our wishes, shall he be returned frowardness? shall we trouble the air with needless cries, my husband, my husband, my father, my father,
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as if wee were the first widowes and Orphans in the world? no, let them mourne without hope, whose life and death is without hope:
as if we were the First Widows and Orphans in the world? no, let them mourn without hope, whose life and death is without hope:
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as for Christians, who die liuing, and liue dying, they loose nothing by death but what may well bee spared, sinne, and sorrow; they meet with nothing in heauen worthy teares;
as for Christians, who die living, and live dying, they lose nothing by death but what may well be spared, sin, and sorrow; they meet with nothing in heaven worthy tears;
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they goe not from, but to their friends; not from, but to their home; not from, but to their ioyes;
they go not from, but to their Friends; not from, but to their home; not from, but to their Joys;
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a change indeed they haue, but to their gaine.
a change indeed they have, but to their gain.
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For first, so soone as death arrests them, the world is well amended with them, especially for the soule;
For First, so soon as death arrests them, the world is well amended with them, especially for the soul;
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howbeit the full accomplishment of their happinesse is reiourned to the last day, that day of refreshing, that day of reioycing, that day of marriage, of solemnity:
howbeit the full accomplishment of their happiness is reiourned to the last day, that day of refreshing, that day of rejoicing, that day of marriage, of solemnity:
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then a full, a blessed change shall euidence it selfe to the whole world:
then a full, a blessed change shall evidence it self to the Whole world:
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and this change, if wee speake in generall, is onely in qualities (as all alterations be) not in substance, the mettall is the same, onely it is refined;
and this change, if we speak in general, is only in qualities (as all alterations be) not in substance, the mettle is the same, only it is refined;
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the stuffe the same, only it is trimmed; the body and soule the same, onely it is newly clothed.
the stuff the same, only it is trimmed; the body and soul the same, only it is newly clothed.
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If we descend to particulars, the change will bee found to bee in these following: in body, soule, estate, place, company:
If we descend to particulars, the change will be found to be in these following: in body, soul, estate, place, company:
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for the body, that is stript of all sinfull and naturall defects (the abortions of sinne),
for the body, that is stripped of all sinful and natural defects (the abortions of sin),
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and filled with all heauenly complements; of mortall, it becomes immortall; of corruptible, incorruptible; of naturall, spirituall, (that is, not needing naturall helpes or props;
and filled with all heavenly compliments; of Mortal, it becomes immortal; of corruptible, incorruptible; of natural, spiritual, (that is, not needing natural helps or props;
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there is no vse of meat, apparell, sleepe, beds, &c;) of dishonourable, glorious, like (in its measure) to the body of Christ which is the standard.
there is no use of meat, apparel, sleep, Beds, etc.;) of dishonourable, glorious, like (in its measure) to the body of christ which is the standard.
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In short, whatsoeuer might make to the annoying, blemishing, dishonouring, disquieting of the body, is remoued;
In short, whatsoever might make to the annoying, blemishing, Dishonoring, disquieting of the body, is removed;
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whatsoeuer might make it amiable, actiue, honourable, glorious, comfortable, is added; the glory of the Sunne will be but darknesse to it.
whatsoever might make it amiable, active, honourable, glorious, comfortable, is added; the glory of the Sun will be but darkness to it.
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For the soule, that is first eased of all the rags and reliques of sinne, deliuered of ignorance, pride, selfeloue, &c:
For the soul, that is First eased of all the rags and Relics of sin, Delivered of ignorance, pride, Self-love, etc.:
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deliuered next of all the consequences of sinne, griefes, guilts, feares, accusations; Delivered next of all the consequences of sin, griefs, guilts, fears, accusations;
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yea, deliuered of all things, which may any way import an imperfect state, though an vpright heart,
yea, Delivered of all things, which may any Way import an imperfect state, though an upright heart,
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as faith, repentance, hungring after righteousnesse, &c: and then in a second place, it is filled with the image of Iesus Christ.
as faith, Repentance, hungering After righteousness, etc.: and then in a second place, it is filled with the image of Iesus christ.
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First, all the powers and faculties therof are perfected and aduanced aboue the ordinary straine of nature:
First, all the Powers and faculties thereof Are perfected and advanced above the ordinary strain of nature:
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next, all those vessels are stuffed with knowledge, loue, and all things else that are there requisite:
next, all those vessels Are stuffed with knowledge, love, and all things Else that Are there requisite:
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and not only so, but the soule is furnished with all the attendances of Christs image, euerlasting ioy, perpetuall peace, a constant correspondency and communion with God:
and not only so, but the soul is furnished with all the attendances of Christ image, everlasting joy, perpetual peace, a constant correspondency and communion with God:
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and in briefe, whatsoeuer might offend, staine, blemish, the soule is remoued;
and in brief, whatsoever might offend, stain, blemish, the soul is removed;
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and whatsoeuer may enrich it, ennoble it, and make it blissefull, is (according to each mans measure) added; And thus of the person.
and whatsoever may enrich it, ennoble it, and make it blissful, is (according to each men measure) added; And thus of the person.
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The rest we dispatch with all speed, for the estate thus; there shall be nothing that shall be wanting, that shall trouble, distract, or discontent;
The rest we dispatch with all speed, for the estate thus; there shall be nothing that shall be wanting, that shall trouble, distract, or discontent;
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there shall bee nothing that the soule shall then desire, but there it is. For the place thus:
there shall be nothing that the soul shall then desire, but there it is. For the place thus:
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there shall bee nothing lesse then what shall bee desired, nothing more that can bee desired:
there shall be nothing less then what shall be desired, nothing more that can be desired:
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what it is, the Word no where (for ought I know) tels vs. The Church on earth is more tich thē gold, more precious then pearle, more bright then the Suaue, more glorious then the Moone;
what it is, the Word no where (for ought I know) tells us The Church on earth is more tich them gold, more precious then pearl, more bright then the Suave, more glorious then the Moon;
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but what is there to be seene, Paul could not vtter; wee cannot conceiue: but what is there to be seen, Paul could not utter; we cannot conceive:
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onely this we know, that none shall be euer weary of it, or willing to alter it.
only this we know, that none shall be ever weary of it, or willing to altar it.
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Lastly, for the companie, there bee of three sorts: first, Angels, who shall not then terrifie, but attend;
Lastly, for the company, there be of three sorts: First, Angels, who shall not then terrify, but attend;
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the worst and lowest seruant there, shall bee as an Angell. 2. All the famous and godly men that euer liued:
the worst and lowest servant there, shall be as an Angel. 2. All the famous and godly men that ever lived:
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there shall we meete with Adam, abraham, &c: there shall we meet with Adam, abraham, etc.:
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there shall we be acquainted with Dauid, Paul, &c. 3. The blessed Trinity, there shall we see him who hath done and suffered so much for vs:
there shall we be acquainted with David, Paul, etc. 3. The blessed Trinity, there shall we see him who hath done and suffered so much for us:
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him, whom the Fathers before, and since his incarnation so much longed to see, Iesus Christ the blessed:
him, whom the Father's before, and since his incarnation so much longed to see, Iesus christ the blessed:
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all which considered and beleeued, what can wee lesse doe then abandon all fruitlesse and fleshly teares for friends departed? what way are they gone,
all which considered and believed, what can we less do then abandon all fruitless and fleshly tears for Friends departed? what Way Are they gone,
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but the way of all flesh? with whom doe they liue, but with Samuel, with God? where are they,
but the Way of all Flesh? with whom do they live, but with Samuel, with God? where Are they,
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but in better place and case, with better friends then euer before? In stead of carking,
but in better place and case, with better Friends then ever before? In stead of carking,
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therefore doe two other things, first, whilest friends bee present, doe the part of a friend in praying for them, in calling vpon them,
Therefore doe two other things, First, whilst Friends be present, do the part of a friend in praying for them, in calling upon them,
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and in fitting of them to death, that so thou maiest haue peace in thy selfe,
and in fitting of them to death, that so thou Mayest have peace in thy self,
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and hope of them in their departure:
and hope of them in their departure:
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Else when thy conscience shall say vnto thee, Wretched man, thy wife, thy child, thy charge is now dead,
Else when thy conscience shall say unto thee, Wretched man, thy wife, thy child, thy charge is now dead,
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and (for ought thou knowest) in hell;
and (for ought thou Knowest) in hell;
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if not, no thankes to thee, for thou wast neuer the man that would call vpon thē, pray with thē,
if not, no thanks to thee, for thou wast never the man that would call upon them, pray with them,
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or mind them of their departures:
or mind them of their departures:
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when (I say) thy cōscience shall thus greet thee, thou shalt not tell how to take it.
when (I say) thy conscience shall thus greet thee, thou shalt not tell how to take it.
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Secondly, when they are gone to bed, and fast asleepe, awake them not with thy cries,
Secondly, when they Are gone to Bed, and fast asleep, awake them not with thy cries,
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but make ready to follow after, so the time shall be best redeemed, the losse and crosse best improued,
but make ready to follow After, so the time shall be best redeemed, the loss and cross best improved,
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and Satan (who loues to fish in such troubled waters) most preuented; and so farre this vse.
and Satan (who loves to Fish in such troubled waters) most prevented; and so Far this use.
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We will touch vpon a third as we passe, and that is this:
We will touch upon a third as we pass, and that is this:
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must we all die? then here is a cooler for the wicked, and comfort for the godly.
must we all die? then Here is a cooler for the wicked, and Comfort for the godly.
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The wicked holds all his comforts onely for tearme of life; death ends his wealth, his glorie, his peace, his ioy, his comforts, his contentments;
The wicked holds all his comforts only for term of life; death ends his wealth, his glory, his peace, his joy, his comforts, his contentment's;
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all his portion is onely in this life, saith the Prophet; all the sweet he hath, foregoeth death;
all his portion is only in this life, Says the Prophet; all the sweet he hath, foregoeth death;
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after he hath a portion indeed, but it is a portion of fier and brimstone, of stormes and tempests, of anguish and tribulation, of shame and confusion, of horror and amazement in a firy lake, from the presence of God in the middest of cursed spirits.
After he hath a portion indeed, but it is a portion of fire and brimstone, of storms and tempests, of anguish and tribulation, of shame and confusion, of horror and amazement in a firy lake, from the presence of God in the midst of cursed spirits.
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Thus death must needs be terrible to him, but as comfortable to the godly; for it makes his crosses as short, as the others comforts;
Thus death must needs be terrible to him, but as comfortable to the godly; for it makes his Crosses as short, as the Others comforts;
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the wicked cānot promise to himselfe comforts of an howres length, nor may the godly threaten himselfe with crosses of an howres continuance:
the wicked cannot promise to himself comforts of an hours length, nor may the godly threaten himself with Crosses of an hours Continuance:
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death in an instant turnes the sinners glory into shame, pleasure into paine, comfort into confusion;
death in an instant turns the Sinners glory into shame, pleasure into pain, Comfort into confusion;
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death in an instant easeth the godlies body of all paine, his soule of all sinne, his conscience of al feares,
death in an instant eases the Godlies body of all pain, his soul of all sin, his conscience of all fears,
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and leaues him in an estate of perfect happinesse.
and leaves him in an estate of perfect happiness.
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Let then the godly comfort himselfe in those thoughts, which kill the wicked, euen in thoughts of death;
Let then the godly Comfort himself in those thoughts, which kill the wicked, even in thoughts of death;
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let him for outward troubles resolue, that death will be to him (as Michal once to Dauid ) a meane to rid him of the hands of sorrow;
let him for outward Troubles resolve, that death will be to him (as Michal once to David) a mean to rid him of the hands of sorrow;
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so that afflictions shall meete with none other then Sauls messengers did, a dead trunke in stead of a liuing Dauid: let him comfort himselfe in the thoughts of his owne death,
so that afflictions shall meet with none other then Saul's messengers did, a dead trunk in stead of a living David: let him Comfort himself in the thoughts of his own death,
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as once Esau in the thoughts of his fathers, The dayes of mourning (said he) will shortly come, then I will slay my brother:
as once Esau in the thoughts of his Father's, The days of mourning (said he) will shortly come, then I will slay my brother:
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but the day of refreshing (let the Christian say) wil shortly come, and then I will slay my enemies, pride, vnbeliefe, selfe-loue;
but the day of refreshing (let the Christian say) will shortly come, and then I will slay my enemies, pride, unbelief, Self-love;
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yea, all corruptions, all tentations, all miseries, which stand some aboue vs, some about vs,
yea, all corruptions, all tentations, all misery's, which stand Some above us, Some about us,
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as the insulting Philistimes about Samson, shall end with the same blow, and fall with the same clap with our selues:
as the insulting Philistines about samson, shall end with the same blow, and fallen with the same clap with our selves:
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happie they whose miserie is no longer then life;
happy they whose misery is no longer then life;
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but woe be to the wicked, whose iolity ends when death enters, and whose torments suruiue death it self,
but woe be to the wicked, whose jollity ends when death enters, and whose torments survive death it self,
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and so we leaue Samuel to his rest.
and so we leave Samuel to his rest.
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Well, Samuel is well himselfe, but in what case doth hee leaue his poore neighbours at Ramah, that the Text now speakes,
Well, Samuel is well himself, but in what case does he leave his poor neighbours At Ramah, that the Text now speaks,
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and it is my trouble (yet better one then al troubled) that I must speake it so briefly:
and it is my trouble (yet better one then all troubled) that I must speak it so briefly:
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Israel, saith the Text, Iacobs issue, Gods people, all Israel, distributiuely taken, that is, of all forts some were gathered in great troopes, either by publike command,Israel, Says the Text, Iacobs issue, God's people, all Israel, distributively taken, that is, of all forts Some were gathered in great troops, either by public command,
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or of their owne voluntarie, or both waies;
or of their own voluntary, or both ways;
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first to lament, according to the then custome in most solemne manner Samuels end, and their owne losse;
First to lament, according to the then custom in most solemn manner Samuels end, and their own loss;
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and next (to honour him) at his buriall in his Ramah. Here you see we haue farre to goe,
and next (to honour him) At his burial in his Ramah. Here you see we have Far to go,
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and little time to spend, the faster I hasten, the more you will hearken, and then I runne:
and little time to spend, the faster I hasten, the more you will harken, and then I run:
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the points, which in a passage or two must be touched from this part, are two;
the points, which in a passage or two must be touched from this part, Are two;
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the first is this, Samuel a publike and prositable man dieth, Israel publikely mourneth: you see what followeth;
the First is this, Samuel a public and profitable man Dieth, Israel publicly Mourneth: you see what follows;
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Great and publike losses must bee entertained with great and publike sorrowes;
Great and public losses must be entertained with great and public sorrows;
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sorrow must be suited to the losse, as a garment to the bodie, a shoe to the foote;
sorrow must be suited to the loss, as a garment to the body, a shoe to the foot;
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when the cause of griefe is great, the measure of griefe must bee answerable.
when the cause of grief is great, the measure of grief must be answerable.
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This is one principle, when a good man and neighbour dies, there is cause of great sorrow:
This is one principle, when a good man and neighbour die, there is cause of great sorrow:
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this is another, the inference will soone follow, and result hence, and that is our conclusion;
this is Another, the Inference will soon follow, and result hence, and that is our conclusion;
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Good men of publike vse and place, should neuer passe to the graue vnlamented; their death should be considered and be wailed.
Good men of public use and place, should never pass to the graven unlamented; their death should be considered and be wailed.
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Shall we proue this? God complaines when it is not so, in Isaiah, The righteous perish, and no man considereth it.
Shall we prove this? God complains when it is not so, in Isaiah, The righteous perish, and no man Considereth it.
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Next the Church hath practised euer this: when Iacob died, hee was lamented; so Ioseph; so Iosiah; so Stephen. Thirdly, wicked men haue performed this for good men,
Next the Church hath practised ever this: when Iacob died, he was lamented; so Ioseph; so Josiah; so Stephen. Thirdly, wicked men have performed this for good men,
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as Ioash for Elisha; O my Father, my Father, the Chariots of Israel, and the Horsemen of the same.
as Joash for Elisha; Oh my Father, my Father, the Chariots of Israel, and the Horsemen of the same.
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Fourthly, good men haue performed this for wicked men, when vsefull Gouernours, as Dauid for Saul, 2. Sam. 1.19. Lastly, Lastly, reason calls for it;
Fourthly, good men have performed this for wicked men, when useful Governors, as David for Saul, 2. Sam. 1.19. Lastly, Lastly, reason calls for it;
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we must mourne, in respect of the cause of such mens deaths; not priuate, but publike sinnes too.
we must mourn, in respect of the cause of such men's death's; not private, but public Sins too.
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God neuer beheads a State, a Countrie, but for some treason. If Samuel die, it is because God is angrie with the people:
God never beheads a State, a Country, but for Some treason. If Samuel die, it is Because God is angry with the people:
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the sheepe be not thankfull nor fruitfull, therefore the shepheard is smitten. Secondly, in respect of the consequents;
the sheep be not thankful nor fruitful, Therefore the shepherd is smitten. Secondly, in respect of the consequents;
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take away good men, and good Magistrates, and secret sinners grow open desperate; the State lies open as a field vnfenced;
take away good men, and good Magistrates, and secret Sinners grow open desperate; the State lies open as a field unfenced;
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the godly either, mourne with Israel, or hide themselues with Dauid. The righteous is taken away from the euill to come, saith Isaiah; ther's a storme comming so soone as he is housed.
the godly either, mourn with Israel, or hide themselves with David. The righteous is taken away from the evil to come, Says Isaiah; ther's a storm coming so soon as he is housed.
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Thirdly, in respect of the losse it selfe;
Thirdly, in respect of the loss it self;
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righteous men in the time of peace are the pillars of a State, they vphold the Iland, saith Iob: In time of warre and peace the horsemen and Chariots of their Israel;
righteous men in the time of peace Are the pillars of a State, they uphold the Island, Says Job: In time of war and peace the horsemen and Chariots of their Israel;
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like Salomons waiters, for safety and honour;
like Solomon's waiters, for safety and honour;
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as needeful in a State as the head in the body, a stake in a hedge.
as needful in a State as the head in the body, a stake in a hedge.
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Now should it be thus when vsefull persons die? what then shall we say to these times, wherein men haue not put off pietie onely,
Now should it be thus when useful Persons die? what then shall we say to these times, wherein men have not put off piety only,
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but nature also? No maruell if the Prophet complaine the righteous perish, and no man considereth it in heart.
but nature also? No marvel if the Prophet complain the righteous perish, and no man Considereth it in heart.
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The wife perisheth, and the husband doth not consider it; the parents perish, and the children do not consider it;
The wife Perishes, and the husband does not Consider it; the Parents perish, and the children do not Consider it;
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the children perish, and parents do not consider it;
the children perish, and Parents do not Consider it;
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few such brethren as Dauid to Ionathan; such husbands as Abraham, such children as Isaac, such fathers as Iacob. These long,
few such brothers as David to Ionathan; such Husbands as Abraham, such children as Isaac, such Father's as Iacob. These long,
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and long felt ye losse of their dearest friends:
and long felt you loss of their dearest Friends:
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but now one month is enough to weare out al thoughts of a brother, nay of a child,
but now one Monn is enough to wear out all thoughts of a brother, nay of a child,
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nay of a mother, nay of a wife;
nay of a mother, nay of a wife;
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nay in the nearest tyes, one in that space may bee buried, a second woed, a third married.
nay in the nearest ties, one in that Molle may be buried, a second wooed, a third married.
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Now when nature dies, shall we looke for any life of grace? When these so neere be forgotten, can we hope that the righteous shal be remembred? The righteous said I? nay his death is some mans life, they sit like Ahashuerosh and Haman drinking, when all Israel is lamenting;
Now when nature die, shall we look for any life of grace? When these so near be forgotten, can we hope that the righteous shall be remembered? The righteous said I? nay his death is Some men life, they fit like Ahasuerus and Haman drinking, when all Israel is lamenting;
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they shoote with Gath and Askelon, as in the day of haruest; & (like impure Philistimes) sport themselues with others miseries. they shoot with Gaza and Ashkelon, as in the day of harvest; & (like impure Philistines) sport themselves with Others misery's.
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But stay your selues (prophane mockers) died Samuel like a foole (as Dauid speakes of Abner )? or is his death any aduantage to you? No, his death is his owne gaine, but your losse;
But stay your selves (profane mockers) died Samuel like a fool (as David speaks of Abner)? or is his death any advantage to you? No, his death is his own gain, but your loss;
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his death tels you, that you must die;
his death tells you, that you must die;
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those soules of yours must bee torne from your bodies, those bodies of yours must be mangled by death,
those Souls of yours must be torn from your bodies, those bodies of yours must be mangled by death,
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after death you must be iudged, after iudgement plagued a 1000 yeres; when that's done, then another, then another, and another, and another;
After death you must be judged, After judgement plagued a 1000 Years; when that's done, then Another, then Another, and Another, and Another;
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so long as God liues, so long your plagues shall last. His death tels you, that you are left as Israel in Moses absence, naked.
so long as God lives, so long your plagues shall last. His death tells you, that you Are left as Israel in Moses absence, naked.
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The righteous being remoued, you lie open to all sinnes, snares, tentations, sorrowes, and haue none to case and helpe you by his prayers.
The righteous being removed, you lie open to all Sins, snares, tentations, sorrows, and have none to case and help you by his Prayers.
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Your secret ioy at his death shewes you to be secret hypocrites:
Your secret joy At his death shows you to be secret Hypocrites:
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for what true member can part with a fellow member, without some sorrow? your reioycing at calamities, presages your owne miseries, as Salomon tels you;
for what true member can part with a fellow member, without Some sorrow? your rejoicing At calamities, presages your own misery's, as Solomon tells you;
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and therefore tremble, and mocke not; mourne and iest not;
and Therefore tremble, and mock not; mourn and jest not;
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say (if not in loue to the righteous, yet) to your selues, My Father, my Father, the Chariots of Israel,
say (if not in love to the righteous, yet) to your selves, My Father, my Father, the Chariots of Israel,
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and the horsemen of the same. But let vs affoard them a little mirth here, that haue none else-where;
and the horsemen of the same. But let us afford them a little mirth Here, that have none elsewhere;
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and for our selues, sith God complaines, that the righteous perish, and no man considereth his death, lets spend some thoughts vpon that point, That the righteous perish, who seeth not? Nay alas who seeth it? The Lord hath been vpon vs these many yeeres,
and for our selves, sith God complains, that the righteous perish, and no man Considereth his death, lets spend Some thoughts upon that point, That the righteous perish, who sees not? Nay alas who sees it? The Lord hath been upon us these many Years,
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and comes not in fauour to weede out the worst, but in displeasure to gather the ripest;
and comes not in favour to weed out the worst, but in displeasure to gather the Ripest;
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amongst the sonnes of Maieslie, hee hath smitten at the chiefest; amongst our Nobles he hath taken of the best.
among the Sons of Majesty, he hath smitten At the chiefest; among our Nobles he hath taken of the best.
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Come to the gent• … e, and the best goe.
Come to the gent• … e, and the best go.
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Nay, what shall we instance any farther? Death hath been at the Court, in the Citie, in the Countrie, in the Vniuersitie, in places of highest marke, of greatest zeale,
Nay, what shall we instance any farther? Death hath been At the Court, in the city, in the Country, in the university, in places of highest mark, of greatest zeal,
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and hath fetcht away the best, of Princes the best, of Nobles the best, of Magistrates the best, of Captaines, of Scholars, of Christians, of all sorts (all most) the best;
and hath fetched away the best, of Princes the best, of Nobles the best, of Magistrates the best, of Captains, of Scholars, of Christians, of all sorts (all most) the best;
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and should not this be considered? But there is more then this, in the Egipt of this world;
and should not this be considered? But there is more then this, in the Egypt of this world;
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we haue hitherto found a Goshen:
we have hitherto found a Goshen:
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hitherto in hardest pressures, & worst measures Dauid could go to Samuel in Ramah, and there meete with good counsell and comfort:
hitherto in Hardest pressures, & worst measures David could go to Samuel in Ramah, and there meet with good counsel and Comfort:
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but now both Samuel himselfe dies, and poore Dauid must flie.
but now both Samuel himself die, and poor David must fly.
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Shall I (beloued) speake as the thing is? In the fall of one Cedar of Ramah wee haue lost much shade and shelter;
Shall I (Beloved) speak as the thing is? In the fallen of one Cedar of Ramah we have lost much shade and shelter;
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in the splitting of one vessel of price (wherein we had all our interesses and aduentures) we are all loosers:
in the splitting of one vessel of price (wherein we had all our interesses and adventures) we Are all Losers':
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what we haue lost, we shall better see seuen yeeres hence, then now: but loosers we are, all loosers;
what we have lost, we shall better see seuen Years hence, then now: but Losers' we Are, all Losers';
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Wife, Children, Neighbours, Friends, Minister, People, all loosers;
Wife, Children, Neighbours, Friends, Minister, People, all Losers';
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so that here that is verified, which was anciently vttered of another, in one we haue lost many;
so that Here that is verified, which was anciently uttered of Another, in one we have lost many;
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a chaste Husband, a tender Father, a religious Magistrate, a kind Neighbour, a good Church-man, a good States-man;
a chaste Husband, a tender Father, a religious Magistrate, a kind Neighbour, a good Churchman, a good Statesman;
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in few, a Samuel. Speake I this after the flesh to please? No, I speake it for vse to profit:
in few, a Samuel. Speak I this After the Flesh to please? No, I speak it for use to profit:
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I report my selfe to your hearts.
I report my self to your hearts.
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You tell me that you haue a publike losse, your mouthes haue vttered it, your faces speake it;
You tell me that you have a public loss, your mouths have uttered it, your faces speak it;
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my eares, and eyes haue receiued it from you: and if so, then see what followes;
my ears, and eyes have received it from you: and if so, then see what follows;
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if we haue Israels losse, we must make Israels lamentation;
if we have Israel's loss, we must make Israel's lamentation;
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if with them we haue lost in one many, at once much, we must be much and many in bewailing this losse.
if with them we have lost in one many, At once much, we must be much and many in bewailing this loss.
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Is our case Naomies? say with Naomi, call me pleasant no more, call me bitter, Is our case Naomies? say with Naomi, call me pleasant no more, call me bitter,
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for God hath fed me with bitternesse, and witnessed against me: by denying mee this comfort, he testifies my vnthankfulnesse for it.
for God hath fed me with bitterness, and witnessed against me: by denying me this Comfort, he Testifies my unthankfulness for it.
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Is our place Dauids? let vs take vp Dauids words with Dauids affection;
Is our place David? let us take up David words with David affection;
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I am distressed for thee brother Ionathan, very pleasant hast thou been to me, thy loue to me was wonderfull, passing the loue of women.
I am distressed for thee brother Ionathan, very pleasant hast thou been to me, thy love to me was wonderful, passing the love of women.
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Are we as Dauid to Saul, Isaac to Rebekah, sonnes? Are we as Ieremiah to Iosiah, Prophets? As Dauid to Abner, Kinsmen? are we by any name intituled to this losse? mourne,
are we as David to Saul, Isaac to Rebekah, Sons? are we as Jeremiah to Josiah, prophets? As David to Abner, Kinsmen? Are we by any name entitled to this loss? mourn,
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then mourne, not as the infidell desperately, nor bitterly as doth the froward; but soberly as did Dauid, when Abners death put him to a fast.
then mourn, not as the infidel desperately, nor bitterly as does the froward; but soberly as did David, when Abners death put him to a fast.
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As God in life, so let vs in death put a difference betwixt Samuel and Iehoiachim; let the one be buried in silence without an, Ah my brother, Ah sister,
As God in life, so let us in death put a difference betwixt Samuel and Jehoiachim; let the one be buried in silence without nias, Ah my brother, Ah sister,
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as Ieremiah describes it in his 22. Chapter: but for the other, all Israel must mourne with an holy mourning.
as Jeremiah describes it in his 22. Chapter: but for the other, all Israel must mourn with an holy mourning.
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Let his dearest yoke-fellow say, Ah mine vnthankefulnesse and vnfruitfulnesse. let children say, Ah our disobedience and stubburnesse!
Let his dearest yokefellow say, Ah mine unthankfulness and unfruitfulness. let children say, Ah our disobedience and Stubbornness!
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and seruants, Ah our idlenesse and vntrustines! and all, Ah our folly and frowardnesse!
and Servants, Ah our idleness and untrustiness! and all, Ah our folly and frowardness!
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Who could not see vertues through frailties, and corne through chasse, til we had lost all.
Who could not see Virtues through frailties, and corn through chasse, till we had lost all.
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These sinnes of ours haue stript vs of a Samuel, and couered vs with darkenesse.
These Sins of ours have stripped us of a Samuel, and covered us with darkness.
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He is gone, the arme and shoulder is fallen from this our little body, the sooner for our sins;
He is gone, the arm and shoulder is fallen from this our little body, the sooner for our Sins;
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let vs see it, or else what abides vs. In the body what medicines cannot doe, cutting must;
let us see it, or Else what abides us In the body what medicines cannot do, cutting must;
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what that cannot, burning must, or else nothing, (saith the master of Physick). It is so in the soule to, Oh that we could see it!
what that cannot, burning must, or Else nothing, (Says the master of Physic). It is so in the soul to, O that we could see it!
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In our friends sicknesses we haue been medicined, in priuate distresses launced, but in the losse of publike persons the Lord proceeds to burning.
In our Friends Sicknesses we have been medicined, in private Distresses lanced, but in the loss of public Persons the Lord proceeds to burning.
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If these wounds vpon the very head of vs strike vs not downe.
If these wounds upon the very head of us strike us not down.
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What shall next bee smitten but our heart it selfe? Well, Israel laments, and he hath cause;
What shall next be smitten but our heart it self? Well, Israel laments, and he hath cause;
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what doe they next? that next we must heare. They burie him, and the place and manner bee obserued.
what do they next? that next we must hear. They bury him, and the place and manner be observed.
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For the place, they bury him (at his house in Ramah), the ancient and the Manner house, his father dwelt there before him, 1. Sam. 1; where also you may bee informed touching the towne.
For the place, they bury him (At his house in Ramah), the ancient and the Manner house, his father dwelled there before him, 1. Sam. 1; where also you may be informed touching the town.
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Whereas there were of Ramahs foure or fiue, this was Ramah Zophim in Mount Ephraim, which borrowes his name from the situation of it;
Whereas there were of Ramahs foure or fiue, this was Ramah Zophim in Mount Ephraim, which borrows his name from the situation of it;
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it stood high, and the name importeth no lesse. In this Ramah Samuel sometime liued as a Magistrate, and here hee is interred.
it stood high, and the name imports no less. In this Ramah Samuel sometime lived as a Magistrate, and Here he is interred.
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For the solemnity of the Funerall, it is such as argues Israels loue, and Samuels worth, they doe him all the honour that is possible.
For the solemnity of the Funeral, it is such as argues Israel's love, and Samuels worth, they do him all the honour that is possible.
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First, (Israel) the first borne of men, the glory of the world comes to the Funeral, (all Israel) all at once in the same place;
First, (Israel) the First born of men, the glory of the world comes to the Funeral, (all Israel) all At once in the same place;
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they come from far, they come vpon the wings of the wind, they come (to lament) al mourners they come (to burie him) to bury him in his owne towne, (at his owne house);
they come from Far, they come upon the wings of the wind, they come (to lament) all mourners they come (to bury him) to bury him in his own town, (At his own house);
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what can be done more in Samuels honour? To bee buried is an honour, buried in ones owne countrey much, in his owne place more;
what can be done more in Samuels honour? To be buried is an honour, buried in ones own country much, in his own place more;
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but to bee so buried as Samuel was, in such a place, by such a people, with so many teares,
but to be so buried as Samuel was, in such a place, by such a people, with so many tears,
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so great a solemnity, this is Samuels happinesse, and the Saints honour. You see then our third doctrine.
so great a solemnity, this is Samuels happiness, and the Saints honour. You see then our third Doctrine.
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An holy and profitable life ends in an happy and honourable death: life is deaths seeds-time, death lifes haruest;
an holy and profitable life ends in an happy and honourable death: life is death's Seeds-time, death life's harvest;
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as here we sowe, so there we reape;
as Here we sow, so there we reap;
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as here we set, so there we gather, of holinesse, happinesse, and of a blessed life, a death as blis-full.
as Here we Set, so there we gather, of holiness, happiness, and of a blessed life, a death as blissful.
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He that spends himselfe vpon God and man, shal at the last haue all the honour that heauen and earth can cast vpon him.
He that spends himself upon God and man, shall At the last have all the honour that heaven and earth can cast upon him.
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So Samuel found it, so Iacob, few men comparable to him in holinesse, as few so honourably buried. So Asa, Hezekiah, Iosiah, Dauid. &c:
So Samuel found it, so Iacob, few men comparable to him in holiness, as few so honourably buried. So Asa, Hezekiah, Josiah, David. etc.:
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but especially for Iosiah, and Hezekiah, those great reformers, those profitable members, the text takes speciall notice of their obsequies.
but especially for Josiah, and Hezekiah, those great reformers, those profitable members, the text Takes special notice of their obsequies.
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Iosiah hauing receiued his deaths wound abroad, is brought home in his chariot, and much honour attends him to his graue; Josiah having received his death's wound abroad, is brought home in his chariot, and much honour attends him to his graven;
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he is buried amongst his fathers and friends; all Ierusalem, nay all Iudah, and the neighbouring townes are mourners;
he is buried among his Father's and Friends; all Ierusalem, nay all Iudah, and the neighbouring Towns Are mourners;
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nay not professors onely, but Preachers too, as Ieremy is expressed.
nay not professors only, but Preachers too, as Ieremy is expressed.
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These so mourned, as that their lamentation grew into a prouer be, Zach. 12. God and man concurred in this, that Iosiahs name should neuer die.
These so mourned, as that their lamentation grew into a prover be, Zach 12. God and man concurred in this, that Josiahs name should never die.
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And as for Hezekiah, the holy Ghost points vs to his life and death; And as for Hezekiah, the holy Ghost points us to his life and death;
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in his life time he was of greatest vse for Church and Common-weale, therefore when he died, Israel slockes to the buriall;
in his life time he was of greatest use for Church and Commonweal, Therefore when he died, Israel slockes to the burial;
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and where is he buried? in the chiefest Sepulcher of Davids sonnes, and how? with greatest honour;
and where is he buried? in the chiefest Sepulcher of Davids Sons, and how? with greatest honour;
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all Israel (saith the text), and Iudah too met together to doe him honour at his death, 2. Chron. 32.33. He studied their good in life, they his honour at his death:
all Israel (Says the text), and Iudah too met together to do him honour At his death, 2. Chronicles 32.33. He studied their good in life, they his honour At his death:
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thus a profitable life resignes to an honourable death: thus are they honoured of all that minde.
thus a profitable life resignes to an honourable death: thus Are they honoured of all that mind.
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Gods glory, and the common good. A matter of lesse marnell, if we consider three things:
God's glory, and the Common good. A matter of less marnell, if we Consider three things:
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First, that God hath vndertaken taken it shall be so, They that honour me shall be honoured by me, saith truth and honour it selfe:
First, that God hath undertaken taken it shall be so, They that honour me shall be honoured by me, Says truth and honour it self:
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and in the hands of wisedome is honour, as well as wealth, Prou. 3. Secondly, all matter of disgrace is remoued by death, life and sinne in the godly die together:
and in the hands of Wisdom is honour, as well as wealth, Prou. 3. Secondly, all matter of disgrace is removed by death, life and sin in the godly die together:
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when God diuides the soule from the body, he separates sinne from both; sinne for the punishment he will not smite;
when God divides the soul from the body, he separates sin from both; sin for the punishment he will not smite;
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sinne for the staine, that shall not blemish.
sin for the stain, that shall not blemish.
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Thirdly, he swayes the hearts of men to thoughts of mercy towards his, when once departed;
Thirdly, he sways the hearts of men to thoughts of mercy towards his, when once departed;
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hauing first couered their sinnes himselfe, he wipes the remembrance of them out of the heart of men,
having First covered their Sins himself, he wipes the remembrance of them out of the heart of men,
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and presents them with a daily view of grace and vertue.
and presents them with a daily view of grace and virtue.
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Thus Samuel that was so much quarrelled in his life, is as much honoured in his death;
Thus Samuel that was so much quarreled in his life, is as much honoured in his death;
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when hee dies, mans en• … e dies, his owne corruption dies: God will see none iniquity in Samuel, men after God shall doe the like.
when he die, men en• … e die, his own corruption die: God will see none iniquity in Samuel, men After God shall do the like.
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And is this so? then here we see what course must bee taken, if we will arriue at honour;
And is this so? then Here we see what course must be taken, if we will arrive At honour;
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men may dreame to meete with honour in many pathes; they may thinke to make their name by other meanes:
men may dream to meet with honour in many paths; they may think to make their name by other means:
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but when they haue tyred themselues in seeking this in by-paths, as the young students Elyahs body, they must with them seeke in heauen, if euer they will finde.
but when they have tired themselves in seeking this in bypaths, as the young Students Elyahs body, they must with them seek in heaven, if ever they will find.
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All honour comes from aboue, and there rests where the God of honour places it;
All honour comes from above, and there rests where the God of honour places it;
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so that hee must be wonne by a godly life, before that honour can bee obtained.
so that he must be won by a godly life, before that honour can be obtained.
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Beleeue it (brethren) nothing mends the name, but what mendes the soule;
Believe it (brothers) nothing mends the name, but what mends the soul;
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Nebuchadnezzar may haue wealth, Achitophel wit, Herod speech, Sh•bna a tombe, Ahab all, and yet be base and contemptible.Nebuchadnezzar may have wealth, Ahithophel wit, Herod speech, Sh•bna a tomb, Ahab all, and yet be base and contemptible.
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Doeg may fawne, Diotrephes climbe, Iezabel paint, Absalom plot, and yet leaue their name as a curse:Doeg may fawn, Diotrephes climb, Jezebel paint, Absalom plot, and yet leave their name as a curse:
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these, these things that grow out of the dunghill, or dust, will neuer build a name of honour,
these, these things that grow out of the dunghill, or dust, will never built a name of honour,
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because they will neuer worke any life of grace. The onely way to honour is through vertue, in the Heathens iudgement;
Because they will never work any life of grace. The only Way to honour is through virtue, in the heathens judgement;
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a speech as true as truth it selfe, if we vnderstand it of the exercise, not of morall vertues, but of sauing grace.
a speech as true as truth it self, if we understand it of the exercise, not of moral Virtues, but of Saving grace.
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A godly fruitfull life, hath a fairer prospect towards honour, then all the aduantages in the world besides.
A godly fruitful life, hath a Fairer prospect towards honour, then all the advantages in the world beside.
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Be one as poore as Onesimus, yet if Onesimus, that is, profitable, his name outliues him:
Be one as poor as Onesimus, yet if Onesimus, that is, profitable, his name outlives him:
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be one as great as King Iehoram, or Iehoiachim, if he idle out his life, he dies vndesired, he liues vnlamented.
be one as great as King Jehoram, or Jehoiachim, if he idle out his life, he die undesired, he lives unlamented.
vbb crd c-acp j c-acp n1 np1, cc np1, cs pns31 j av po31 n1, pns31 vvz j-vvn-u, pns31 vvz j.
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In the second of Chron. 24, we haue two notable instances in one Chapter, to this purpose;
In the second of Chronicles 24, we have two notable instances in one Chapter, to this purpose;
p-acp dt ord pp-f np1 crd, pns12 vhb crd j n2 p-acp crd n1, p-acp d n1;
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the men are Ioash, and Iehoiadah, the difference much betwixt them; the one was a king, the other a subiect:
the men Are Joash, and Iehoiadah, the difference much betwixt them; the one was a King, the other a Subject:
dt n2 vbr n1, cc np1, dt n1 av-d p-acp pno32; dt pi vbds dt n1, dt j-jn dt n-jn:
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in life this ods, the one was truly profitable and godly, the other contrary;
in life this ods, the one was truly profitable and godly, the other contrary;
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in death therefore thus they are differenced, Iehoiadah waxed old, the other was rotten before tipe:
in death Therefore thus they Are differenced, Jehoiada waxed old, the other was rotten before tipe:
p-acp n1 av av pns32 vbr vvn, uh vvd j, dt n-jn vbds vvn p-acp n1:
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next, Ichoiadah died naturally, the other by a violent hand: Ichoiadah in the loue of all, the other in the hatred of his owne men: Ichoiadah buried amongst the kings; the other denied that honour;
next, Ichoiadah died naturally, the other by a violent hand: Ichoiadah in the love of all, the other in the hatred of his own men: Ichoiadah buried among the Kings; the other denied that honour;
ord, uh vvd av-j, dt j-jn p-acp dt j n1: uh p-acp dt n1 pp-f d, dt j-jn p-acp dt n1 pp-f po31 d n2: uh vvn p-acp dt n2; dt n-jn vvd cst n1;
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the reason? Ichoiadah (saith the text) had done good in Israel and towards God and his house, Ioash neither:
the reason? Ichoiadah (Says the text) had done good in Israel and towards God and his house, Joash neither:
dt n1? np1 (vvz dt n1) vhd vdn j p-acp np1 cc p-acp np1 cc po31 n1, n1 dx:
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what is the inference? surely this, the memoriall of the righteous is blessed, the name of the godly shall remaine for euer.
what is the Inference? surely this, the memorial of the righteous is blessed, the name of the godly shall remain for ever.
r-crq vbz dt n1? av-j d, dt n-jn pp-f dt j vbz vvn, dt n1 pp-f dt j vmb vvi p-acp av.
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God hath allowed both the good and the bad their portion; the righteous hath a double blessing, the wicked a double curse vpon his name. The blessings are these;
God hath allowed both the good and the bad their portion; the righteous hath a double blessing, the wicked a double curse upon his name. The blessings Are these;
np1 vhz vvn d dt j cc dt j po32 n1; dt j vhz dt j-jn n1, dt j dt j-jn n1 p-acp po31 n1. dt n2 vbr d;
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the name of the righteous is blessed, his memoriall precious, his name a perfume:
the name of the righteous is blessed, his memorial precious, his name a perfume:
dt n1 pp-f dt j vbz vvn, po31 n1 j, po31 n1 dt n1:
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secondly, his remembrance is for euer, Psalm. 112. The curses these, the name of the wicked rots, it quickly comes to nothing;
secondly, his remembrance is for ever, Psalm. 112. The curses these, the name of the wicked rots, it quickly comes to nothing;
ord, po31 n1 vbz p-acp av, n1. crd dt n2 d, dt n1 pp-f dt j vvz, pn31 av-j vvz p-acp pix;
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whilest it lasts it stinkes like carrion, and at last is left as a curse behind him, as Esay saith.
whilst it lasts it stinks like carrion, and At last is left as a curse behind him, as Isaiah Says.
cs pn31 vvz pn31 vvz av-j n1, cc p-acp ord vbz vvn p-acp dt n1 p-acp pno31, c-acp np1 vvz.
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What we heare spoken, we see executed in all ages.
What we hear spoken, we see executed in all ages.
r-crq pns12 vvb vvn, pns12 vvb vvn p-acp d n2.
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Consult with your owne experience, and tell me whether the names of Idolaters, drunkards, adulterers, swaggerers, be not rotten and accursed;
Consult with your own experience, and tell me whither the names of Idolaters, drunkards, Adulterers, swaggerers, be not rotten and accursed;
vvb p-acp po22 d n1, cc vvb pno11 cs dt n2 pp-f n2, n2, n2, n2, vbb xx vvn cc vvn;
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in despite of all titles, offices, policies, fauours whatsoeuer:
in despite of all titles, Offices, policies, favours whatsoever:
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when in the meane the righteous (notwithstanding all slanders, clamours, imputations, and aspersions) is of blessed name and memorie;
when in the mean the righteous (notwithstanding all slanders, clamours, imputations, and Aspersions) is of blessed name and memory;
c-crq p-acp dt j dt j (c-acp d n2, n2, n2, cc n2) vbz pp-f j n1 cc n1;
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and if so, feede vpon the wind no longer, build Babels no more, lay no more foundations in hell,
and if so, feed upon the wind no longer, built Babels not more, lay no more foundations in hell,
cc cs av, vvb p-acp dt n1 av-dx av-jc, vvb npg1 xx av-dc, vvb av-dx dc n2 p-acp n1,
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whilest you thinke to erect a building by flattery, basenesse, dependancie, lying, swaggering, &c: but goe to the Lord of honour for lasting honour;
whilst you think to erect a building by flattery, baseness, dependency, lying, swaggering, etc.: but go to the Lord of honour for lasting honour;
cs pn22 vvb pc-acp vvi dt n-vvg p-acp n1, n1, n1, vvg, j-vvg, av: cc-acp vvb p-acp dt n1 pp-f n1 p-acp j-vvg n1;
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pray much, reade much, heare much;
pray much, read much, hear much;
vvb d, vvb d, vvb d;
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honour him in all the passages of his worship, and you haue his word for your preferment:
honour him in all the passages of his worship, and you have his word for your preferment:
vvb pno31 p-acp d dt n2 pp-f po31 n1, cc pn22 vhb po31 n1 p-acp po22 n1:
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and as for men, bee to them as Iehoiadah was, profitable, and they shall bee to you as Israel to him, mercifull.
and as for men, be to them as Jehoiada was, profitable, and they shall be to you as Israel to him, merciful.
cc c-acp p-acp n2, vbb p-acp pno32 c-acp uh vbds, j, cc pns32 vmb vbi p-acp pn22 p-acp np1 p-acp pno31, j.
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Ah the fruitfull liuer findes mercy in his death, his conscience fauours him, and hartens him vpon death it selfe:
Ah the fruitful liver finds mercy in his death, his conscience favours him, and heartens him upon death it self:
uh dt j n1 vvz n1 p-acp po31 n1, po31 n1 vvz pno31, cc vvz pno31 p-acp n1 pn31 n1:
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the Angels of God (those officers of heauen) comfort him and fetch him in all state to his crowne, the Lord of glory receiues him with all honour,
the Angels of God (those Officers of heaven) Comfort him and fetch him in all state to his crown, the Lord of glory receives him with all honour,
dt n2 pp-f np1 (d n2 pp-f n1) vvb pno31 cc vvi pno31 p-acp d n1 p-acp po31 n1, dt n1 pp-f n1 vvz pno31 p-acp d n1,
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and puts vpon him the glory of heauen the Saints departed regard him as a part of themselues, of Christ;
and puts upon him the glory of heaven the Saints departed regard him as a part of themselves, of christ;
cc vvz p-acp pno31 dt n1 pp-f n1 dt n2 vvd vvi pno31 p-acp dt n1 pp-f px32, pp-f np1;
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the Saints liuing honour his name, and follow him to heauen, with their loues and affections:
the Saints living honour his name, and follow him to heaven, with their loves and affections:
dt n2 vvg n1 po31 n1, cc vvi pno31 p-acp n1, p-acp po32 n2 cc n2:
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the wicked haue a word of commendations for him, and the blind Balaam can say, O that my end might be like his!
the wicked have a word of commendations for him, and the blind balaam can say, Oh that my end might be like his!
dt j vhb dt n1 pp-f n2 p-acp pno31, cc dt j np1 vmb vvi, uh cst po11 n1 vmd vbi av-j po31!
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thus honour and happinesse (and nothing else) abide vs hereafter, if now we can lay forth our selues to God and mans aduantage. thus honour and happiness (and nothing Else) abide us hereafter, if now we can lay forth our selves to God and men advantage.
av n1 cc n1 (cc pix av) vvb pno12 av, cs av pns12 vmb vvi av po12 n2 p-acp np1 cc ng1 n1.
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But for the wicked who bestow themselues in the world like drones in the hiue, who either haue no calling,
But for the wicked who bestow themselves in the world like drones in the hive, who either have no calling,
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or doe no seruice, and towards God so demeane themselues, as if they were his betters;
or do no service, and towards God so demean themselves, as if they were his betters;
cc vdb dx n1, cc p-acp np1 av vvi px32, c-acp cs pns32 vbdr po31 n2-j;
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scorning his children, scoffing at his Word, trampling vpon his Name, his Sabbaths, his Worship;
scorning his children, scoffing At his Word, trampling upon his Name, his Sabbaths, his Worship;
vvg po31 n2, vvg p-acp po31 n1, vvg p-acp po31 n1, po31 n2, po31 n1;
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let them neuer deceiue themselues, their names shall rot, they shall find no fauour in death, their consciences shall brawle them out of all quiet:
let them never deceive themselves, their names shall rot, they shall find no favour in death, their Consciences shall brawl them out of all quiet:
vvb pno32 av-x vvi px32, po32 n2 vmb vvi, pns32 vmb vvi dx n1 p-acp n1, po32 n2 vmb vvi pno32 av pp-f d n-jn:
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men shall risle into their hues; their whoredomes, treacheries, villanies shall flie through the world; euery drunkard shall sit vpon them;
men shall risle into their hues; their whoredoms, Treacheries, villainies shall fly through the world; every drunkard shall fit upon them;
n2 vmb vvi p-acp po32 n2; po32 n2, n2, n2 vmb vvi p-acp dt n1; d n1 vmb vvi p-acp pno32;
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euery rake-hell iudge them, censure them, libell them.
every rakehell judge them, censure them, libel them.
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In the meane, whilest that the name is thus torne below, the soule is brought before the Iudge, conuicted, committed to hell;
In the mean, whilst that the name is thus torn below, the soul is brought before the Judge, convicted, committed to hell;
p-acp dt j, cs cst dt n1 vbz av vvn a-acp, dt n1 vbz vvn p-acp dt n1, j-vvn, vvn p-acp n1;
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couered with shame, deliuered vp to euerlasting contempt.
covered with shame, Delivered up to everlasting contempt.
vvn p-acp n1, vvd a-acp p-acp j n1.
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O then be not cursed, but blessed, be happy, be honoured, bee well thought of in life, well spoken of after death;
O then be not cursed, but blessed, be happy, be honoured, be well Thought of in life, well spoken of After death;
sy av vbb xx vvn, cc-acp vvn, vbb j, vbb vvn, vbb av vvn pp-f p-acp n1, av vvn pp-f p-acp n1;
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be righteous, be humble, be seruiceable; this is the way as heauen tells vs; a Samuels life will draw on a Samuels death, nothing else.
be righteous, be humble, be serviceable; this is the Way as heaven tells us; a Samuels life will draw on a Samuels death, nothing Else.
vbb j, vbb j, vbb j; d vbz dt n1 p-acp n1 vvz pno12; dt np1 n1 vmb vvi p-acp dt np1 n1, pix av.
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In a second place, let this afford a double comfort to fruitfull members, and faithfull Christians:
In a second place, let this afford a double Comfort to fruitful members, and faithful Christians:
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First, for themselues, let them know that the world will change ere long; the wicked, who haue now the applause, must downe;
First, for themselves, let them know that the world will change ere long; the wicked, who have now the applause, must down;
ord, c-acp px32, vvb pno32 vvi cst dt n1 vmb vvi c-acp av-j; dt j, r-crq vhb av dt n1, vmb vvi;
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the godly, who as yet are vnder shame, shall shine. The wicked (as one speakes) are like hawkes, of great esteeme whilest liuing, but after nothing worth:
the godly, who as yet Are under shame, shall shine. The wicked (as one speaks) Are like hawks, of great esteem whilst living, but After nothing worth:
dt j, r-crq c-acp av vbr p-acp n1, vmb vvi. dt j (c-acp pi vvz) vbr j n2, pp-f j n1 cs vvg, cc-acp c-acp pix j:
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the godly (on the other side) are compared to tamer fowle, which are husht forth, and little heeded whilest liuing;
the godly (on the other side) Are compared to tamer fowl, which Are hushed forth, and little heeded whilst living;
dt j (p-acp dt j-jn n1) vbr vvn p-acp jc n1, r-crq vbr vvn av, cc av-j vvn cs n1;
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but after death are brought into the Parlor. Semblably in the dayes of life, impietie hath the hand:
but After death Are brought into the Parlour. Semblably in the days of life, impiety hath the hand:
cc-acp p-acp n1 vbr vvn p-acp dt n1. av-j p-acp dt n2 pp-f n1, n1 vhz dt n1:
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after death the difference is as much betweene Saul and Samuel, Ioash and Iehoidah, as betwixt the Faulcon and Capon, Hauke and Hen.
After death the difference is as much between Saul and Samuel, Joash and Jehoidah, as betwixt the Falcon and Capon, Hawk and Hen.
p-acp n1 dt n1 vbz p-acp av-d p-acp np1 cc np1, n1 cc np1, a-acp p-acp dt n1 cc n1, n1 cc n1.
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Yeeld then (beloued) to the worlds sonnes; let them haue the place, giue them leaue to speake;
Yield then (Beloved) to the world's Sons; let them have the place, give them leave to speak;
vvi av (vvn) p-acp dt ng1 n2; vvb pno32 vhi dt n1, vvb pno32 vvi pc-acp vvi;
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the time will come when honour shall know its home, and innocencie haue its crowne: all the wiles in the world shall not keepe the wicked from contempt;
the time will come when honour shall know its home, and innocence have its crown: all the wiles in the world shall not keep the wicked from contempt;
dt n1 vmb vvi c-crq n1 vmb vvi po31 n1-an, cc n1 vhb po31 n1: d dt n2 p-acp dt n1 vmb xx vvi dt j p-acp n1;
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nor all the wits in hell the godly from honour.
nor all the wits in hell the godly from honour.
ccx d dt n2 p-acp n1 dt j p-acp n1.
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Samuels name may be ouer-cast and clouded for a time, but in the end his light will shew it selfe.Samuels name may be overcast and clouded for a time, but in the end his Light will show it self.
np1 n1 vmb vbi vvn cc vvn p-acp dt n1, cc-acp p-acp dt n1 po31 n1 vmb vvi pn31 n1.
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Whilest he is present, hee is not valued, his sonnes were naught, his place meane, his gouernment vile:
Whilst he is present, he is not valued, his Sons were nought, his place mean, his government vile:
cs pns31 vbz j, pns31 vbz xx vvn, po31 n2 vbdr pix, po31 n1 j, po31 n1 j:
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but this is Samuels honour, when gone, he is mist; when dead, he is lamented; all Israel striues to doe him all honour;
but this is Samuels honour, when gone, he is missed; when dead, he is lamented; all Israel strives to do him all honour;
cc-acp d vbz np1 n1, c-crq vvn, pns31 vbz vvn; c-crq j, pns31 vbz vvn; d np1 vvz pc-acp vdi pno31 d n1;
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blessed bee that life that ends in so glorious a death; thrice happie that man, whō Angels, God and all men do striue to honor.
blessed be that life that ends in so glorious a death; thrice happy that man, whom Angels, God and all men do strive to honour.
vvn vbi d n1 cst vvz p-acp av j dt n1; av j cst n1, ro-crq n2, np1 cc d n2 vdb vvi pc-acp vvi.
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Next for the godly friends, they haue wherin to comsort themselues, for as much a holy life empties if selfe into an honourable death.
Next for the godly Friends, they have wherein to Consort themselves, for as much a holy life empties if self into an honourable death.
ord p-acp dt j n2, pns32 vhb c-crq p-acp n1 px32, c-acp c-acp d dt j n1 vvz cs n1 p-acp dt j n1.
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A true Christian may trauell in life vnder troubles and contempts: but marke his end, and you shall find (as peace, so) honour.
A true Christian may travel in life under Troubles and contempts: but mark his end, and you shall find (as peace, so) honour.
dt j njp vmb vvi p-acp n1 p-acp n2 cc n2: cc-acp vvb po31 n1, cc pn22 vmb vvi (c-acp n1, av) n1.
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When he is buried, a true and honourable funerall is solemnized: euen mourne not in the face, but in the heart;
When he is buried, a true and honourable funeral is solemnized: even mourn not in the face, but in the heart;
c-crq pns31 vbz vvn, dt j cc j n1 vbz vvn: av vvb xx p-acp dt n1, cc-acp p-acp dt n1;
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respect him not in shew, but in truth; their cōsciences reuerence him, their soules find a misse of him:
respect him not in show, but in truth; their Consciences Reverence him, their Souls find a miss of him:
vvb pno31 xx p-acp n1, cc-acp p-acp n1; po32 n2 vvi pno31, po32 n2 vvi dt n1 pp-f pno31:
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the Angels of heauen man him in a goodly traine to heauen, the Saints on earth follow him with greatest affections to his graue: seuen,
the Angels of heaven man him in a goodly train to heaven, the Saints on earth follow him with greatest affections to his graven: seuen,
dt n2 pp-f n1 n1 pno31 p-acp dt j n1 p-acp n1, dt n2 p-acp n1 vvi pno31 p-acp js n2 p-acp po31 n1: crd,
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nay thrice seuen yeeres after the funerall he is not forgotten. Thus are the men whom the great King loues honoured:
nay thrice seuen Years After the funeral he is not forgotten. Thus Are the men whom the great King loves honoured:
uh-x av crd n2 p-acp dt n1 pns31 vbz xx vvn. av vbr dt n2 ro-crq dt j n1 vvz vvn:
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if any of ours haue performed such a life, that he hath attained to such a death, there is no place for repining.
if any of ours have performed such a life, that he hath attained to such a death, there is no place for repining.
cs d pp-f png12 vhi vvn d dt n1, cst pns31 vhz vvn p-acp d dt n1, pc-acp vbz dx n1 p-acp vvg.
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If God slay Aarons he must be silent: If he honour ours, shall we murmur? What, shall Bethuel part with a daughter;
If God slay Aaron's he must be silent: If he honour ours, shall we murmur? What, shall Bethuel part with a daughter;
cs np1 vvb npg1 pns31 vmb vbi j: cs pns31 vvb png12, vmb pns12 vvi? q-crq, vmb np1 n1 p-acp dt n1;
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Laban with a fister for an Isacks sake? Shall Barzill•i in his age part with his staffe, his sonne, Laban with a fister for an Isacks sake? Shall Barzill•i in his age part with his staff, his son,
np1 p-acp dt n1 p-acp dt np1 n1? vmb fw-fr p-acp po31 n1 n1 p-acp po31 n1, po31 n1,
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when he is to liue in Dauids Court? Shall men and women beare with patience the absence of dearest friends,
when he is to live in David Court? Shall men and women bear with patience the absence of dearest Friends,
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when it is for their outward preferment;
when it is for their outward preferment;
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and when Christ would marry a child, preferre a friend, aduance our acquaintance, should wee stand off? No:
and when christ would marry a child, prefer a friend, advance our acquaintance, should we stand off? No:
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if this bee the worst that death can doe to the godly, to strip him of his raggs, and clothe him with robes;
if this be the worst that death can do to the godly, to strip him of his rags, and cloth him with robes;
cs d vbb dt js cst n1 vmb vdi p-acp dt j, pc-acp vvi pno31 pp-f po31 n2, cc vvi pno31 p-acp n2;
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to free him from all contempts, and possesse him of greatest honours;
to free him from all contempts, and possess him of greatest honours;
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to redeeme him from all shame, and to crowne him with glorie in the harts, mouthes, consciences of men, in the face of heauen and earth:
to Redeem him from all shame, and to crown him with glory in the hearts, mouths, Consciences of men, in the face of heaven and earth:
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lets neuer frowne vpon friends departure, but rather see (if possible) the messenger of this good ridings,
lets never frown upon Friends departure, but rather see (if possible) the Messenger of this good ridings,
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and blesse the Lord for our aduācemētsin theirs. Indeed (beloued) we weep too fast, when teares denie fight of mercies:
and bless the Lord for our aduamcementsin theirs. Indeed (Beloved) we weep too fast, when tears deny fight of Mercies:
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in the death of Samuel there is game to him, as well as losse to vs, both should be remembred.
in the death of Samuel there is game to him, as well as loss to us, both should be remembered.
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I know many present sensible of the one, I shall be wrongfull to conceale the other.
I know many present sensible of the one, I shall be wrongful to conceal the other.
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Truth it is, there is fallen a great man in Israel:
Truth it is, there is fallen a great man in Israel:
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But how fallen? like Abner vpon a violent hand? or died he like a foole? Was he vnsensible of his estate? Were his hands, his mouth, his heart tied? Was his end without honour? No brethren, he died in a full and ripe age,
But how fallen? like Abner upon a violent hand? or died he like a fool? Was he unsensible of his estate? Were his hands, his Mouth, his heart tied? Was his end without honour? No brothers, he died in a full and ripe age,
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when the Lord had made the most of his life;
when the Lord had made the most of his life;
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he died in peace, he died with hopes of life in his heart, with words of grace in his lipps,
he died in peace, he died with hope's of life in his heart, with words of grace in his lips,
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and his Sunne did set in the highest point, in greatest brightnesse:
and his Sun did Set in the highest point, in greatest brightness:
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time, place, manner, company, men, Angels, God, and all conspired together to doe him all honour in his death.
time, place, manner, company, men, Angels, God, and all conspired together to do him all honour in his death.
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Blesse the God of all spirits for this, all ye that are interessed in the same profession and religion.
Bless the God of all spirits for this, all you that Are interested in the same profession and Religion.
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Blesse the Lord for this, that hee so died, in such a place, in such a time, in such a sort,
Bless the Lord for this, that he so died, in such a place, in such a time, in such a sort,
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as the diuell hath receiued a foile, and religion grace and honour by it.
as the Devil hath received a foil, and Religion grace and honour by it.
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And thus Israel hath done his part in mourning, in burying Samuel at his house in Ramah.
And thus Israel hath done his part in mourning, in burying Samuel At his house in Ramah.
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Now where is Dauid? soone after Samuels death, you find him in the Wildernesse of Paran;
Now where is David? soon After Samuels death, you find him in the Wilderness of Paran;
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and this clause is like a corner stone, of double vse, it closes one course and beginneth another.
and this clause is like a corner stone, of double use, it closes one course and begins Another.
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This Paran was a Wildernesse, vast and fearefull, mountenous and rockie, hither Dauid eft soones repaired,
This Paran was a Wilderness, vast and fearful, mountenous and rocky, hither David eft soon repaired,
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when by Saul he was persecuted: But why at this time? truely now hee hath fewer friends then before.
when by Saul he was persecuted: But why At this time? truly now he hath fewer Friends then before.
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Samuel hee much vsed before, as the storie sheweth vs: but now Samuel is gone. Now againe hee hath more enemies then before;Samuel he much used before, as the story shows us: but now Samuel is gone. Now again he hath more enemies then before;
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Saul will be more bitter, false friends will bee true enemies:Saul will be more bitter, false Friends will be true enemies:
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yea now Ramahs refuge (perhaps) will yeeld persecutours, and Samuels sonnes as like to hurt as harbour him;
yea now Ramahs refuge (perhaps) will yield persecutors, and Samuels Sons as like to hurt as harbour him;
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so that it is time for Dauid to flie.
so that it is time for David to fly.
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I should doe you the greatest wrong to pursue my meditations at large, giue me leaue to mind you of my thoughts,
I should do you the greatest wrong to pursue my meditations At large, give me leave to mind you of my thoughts,
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and I will fauour your patience.
and I will favour your patience.
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What a shame is it for Israel, for Ramah, for Samuels house, that when the Old man is gone, Dauid dare stay no longer amongst them? O what a shamefull change is this!
What a shame is it for Israel, for Ramah, for Samuels house, that when the Old man is gone, David Dare stay no longer among them? O what a shameful change is this!
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what a blemish to Samuels successors, to all the Countrie!
what a blemish to Samuels Successors, to all the Country!
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you that be in Israel suruiuing Samuel, take vnto you the heart, spirit, courage of Samuel; when persecuted Dauid comes vnto you for succour, driue him not into the Wildernesse;
you that be in Israel surviving Samuel, take unto you the heart, Spirit, courage of Samuel; when persecuted David comes unto you for succour, driven him not into the Wilderness;
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and let the friends of Samuel continue the life of Samuel in their houses and behauiours.
and let the Friends of Samuel continue the life of Samuel in their houses and behaviours.
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Ramah was a Citie of refuge for distressed stressed persons, an habitation for the Leuites, a Colledge for the Prophets, thither Dauid was euer welcome;
Ramah was a city of refuge for distressed stressed Persons, an habitation for the Levites, a College for the prophets, thither David was ever welcome;
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for Dauid to be thrust out by Doeg, to be coursed frō Ramah into the wildernesse of Paran, is such a blemish to the place as can neuer be washed out.
for David to be thrust out by Doeg, to be coursed from Ramah into the Wilderness of Paran, is such a blemish to the place as can never be washed out.
p-acp np1 pc-acp vbi vvn av p-acp np1, pc-acp vbi vvn p-acp np1 p-acp dt n1 pp-f np1, vbz d dt n1 p-acp dt n1 c-acp vmb av-x vbi vvn av.
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But why (to goe on) feares Dauid more now then before? good reason, Saul and all like Saul will now shew themselues, and turne the inside outward.
But why (to go on) fears David more now then before? good reason, Saul and all like Saul will now show themselves, and turn the inside outward.
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Samuels death is twice mentioned, and either time a shrewd pranke of Sauls: first, hee persecutes Dauid, as here:Samuels death is twice mentioned, and either time a shrewd prank of Saul's: First, he persecutes David, as Here:
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secondly, hee runnes to Witches, 1. Sam. 28.3, 7. In Samuels life-time Witches went downe: but when Samuel was dead, Saul can relish sorcerie well enough.
secondly, he runs to Witches, 1. Sam. 28.3, 7. In Samuels lifetime Witches went down: but when Samuel was dead, Saul can relish sorcery well enough.
ord, pns31 vvz p-acp n2, crd np1 crd, crd p-acp np1 n1 n2 vvd a-acp: cc-acp c-crq np1 vbds j, np1 vmb vvi n1 av av-d.
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Thus the thoughts of many hearts will be discouered vpon a Samuels death; let Iehoiadah be buried, and Ioash will come to his bent againe.
Thus the thoughts of many hearts will be discovered upon a Samuels death; let Jehoiada be buried, and Joash will come to his bent again.
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Let Salomons head be once laid, good men, wife men, a fathers friends will be neglected;
Let Solomon's head be once laid, good men, wife men, a Father's Friends will be neglected;
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greene heads, worthlesse persons shall bee entertained: Rehoboam would not haue done so in Salomons dayes; but he is dead.
green Heads, worthless Persons shall be entertained: Rehoboam would not have done so in Solomon's days; but he is dead.
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Looke to it, looke to it (my brethren) all yee that haue professed loue, zeale, religion in Samuels daies, that now you shew not Sauls spirit;
Look to it, look to it (my brothers) all ye that have professed love, zeal, Religion in Samuels days, that now you show not Saul's Spirit;
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be setled, be resolute still for God, for the Word, for profession, sith the precept and the promise,
be settled, be resolute still for God, for the Word, for profession, sith the precept and the promise,
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and the promiser, and heauen promised stands as they did. If now any of you shall steale from God, and flie to the enemie;
and the promiser, and heaven promised Stands as they did. If now any of you shall steal from God, and fly to the enemy;
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shal giue ouer his profession, and turne persecutor, scoffer, &c; hee proclaimes his owne hypocrisie:
shall give over his profession, and turn persecutor, scoffer, etc.; he proclaims his own hypocrisy:
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God from heauen proclaimes him a traitor, and will follow him with a crying conscience, and restlesse heart, till he hath laid him as low as hell.
God from heaven proclaims him a traitor, and will follow him with a crying conscience, and restless heart, till he hath laid him as low as hell.
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But whither flew Dauid? a poore refuge he hath yet some; though Samuel be dead, yet he hath a shelter, such as it is;
But whither flew David? a poor refuge he hath yet Some; though Samuel be dead, yet he hath a shelter, such as it is;
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Dauids life hangs not wholly vpon Samuels. The sinners of Sion now opened vpon him,David life hangs not wholly upon Samuels. The Sinners of Sion now opened upon him,
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and followed him with full crie, Now his friend is gone, now his God is dead,
and followed him with full cry, Now his friend is gone, now his God is dead,
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now wee will bee vpon him, &c; Vpon him! foolish men, his God dead! Dauids God liues, though Samuel bee dead.
now we will be upon him, etc.; Upon him! foolish men, his God dead! David God lives, though Samuel be dead.
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His friend he hath lost indeede, but not his father; hee must no more to Ramah, but in Paran there be rockes, houses;
His friend he hath lost indeed, but not his father; he must no more to Ramah, but in Paran there be Rocks, houses;
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in heauen there is a rocke that will neuer faile: blessed be the Lord for this comfort;
in heaven there is a rock that will never fail: blessed be the Lord for this Comfort;
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when the diuel rores, and the wicked rage, his Dauids are carried vpon wings into the wildernesse, where they find a place. What shall I say more;
when the Devil rores, and the wicked rage, his David Are carried upon wings into the Wilderness, where they find a place. What shall I say more;
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Samuel goeth to heauen, Dauid must abroad, both must from Ramah: see what death can doe, it maketh a diuorce betwixt dearest friends.Samuel Goes to heaven, David must abroad, both must from Ramah: see what death can do, it makes a divorce betwixt dearest Friends.
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What of that? Therefore trust not in friends, therefore dote not vpon friends;
What of that? Therefore trust not in Friends, Therefore dote not upon Friends;
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therefore call vpon friends whilest present, and say, this child must cease to be my child, this father to be my father, &c;
Therefore call upon Friends whilst present, and say, this child must cease to be my child, this father to be my father, etc.;
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we must be to one another, as if we had neuer been with one another; and therefore thinke of a departure.
we must be to one Another, as if we had never been with one Another; and Therefore think of a departure.
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Therefore (in the second place) make sure Gods loue, get him to be thy friend, and that friendship is impregnable.
Therefore (in the second place) make sure God's love, get him to be thy friend, and that friendship is impregnable.
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Children thou maist loose, and wife, and parents, and friends; death can sweepe away these: but thy God thou canst neuer loose, if once at league with him;
Children thou Mayest lose, and wife, and Parents, and Friends; death can sweep away these: but thy God thou Canst never lose, if once At league with him;
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come what will come, he will be euer for thee, euer with thee; if in prison, he will be there; if in exile, there; if in the seas, there;
come what will come, he will be ever for thee, ever with thee; if in prison, he will be there; if in exile, there; if in the Seas, there;
vvb r-crq vmb vvi, pns31 vmb vbi av p-acp pno21, av p-acp pno21; cs p-acp n1, pns31 vmb vbi a-acp; cs p-acp n1, a-acp; cs p-acp dt n2, a-acp;
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where thou art with prayers, he will be with comsorts. And therfore if a seruant, get this Master; if a child, this Father; if a widow, this Husband;
where thou art with Prayers, he will be with comforts. And Therefore if a servant, get this Master; if a child, this Father; if a widow, this Husband;
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and then though all friends die, yet thou shalt liue so long as the heauens last, and Christ Iesus liues;
and then though all Friends die, yet thou shalt live so long as the heavens last, and christ Iesus lives;
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and liue in peace, and die in hope, and rise with ioy, and reigne in glorie.
and live in peace, and die in hope, and rise with joy, and Reign in glory.
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Thus Israel and we haue brought two Samuels (theirs and ours) to their lodging;
Thus Israel and we have brought two Samuels (theirs and ours) to their lodging;
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both faithfull in their places, honourable in their deaths;
both faithful in their places, honourable in their death's;
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both so neare in agreement, that in the storie of the one, you may reade the life of the other.
both so near in agreement, that in the story of the one, you may read the life of the other.
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My Text here ends it selfe, and proceedes no lower into a particular commendation of Samuel; and therefore if I follow my Text, rather then the times, it will not be offensiue.
My Text Here ends it self, and proceeds no lower into a particular commendation of Samuel; and Therefore if I follow my Text, rather then the times, it will not be offensive.
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Indeede Samuel is like to such fruit as is ripe, and good when it is gathered,
Indeed Samuel is like to such fruit as is ripe, and good when it is gathered,
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yet better if it lie a while: let him haue a time of mellowing, now hee is gathered;
yet better if it lie a while: let him have a time of mellowing, now he is gathered;
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and his owne worth and our want, will set lum farre beyond all verball praises.
and his own worth and our want, will Set lum Far beyond all verbal praises.
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In the meane, lets turne our selues from praising man, to praise that God, to whom the praise of all that is praise-worthie is only due, &c. FINIS.
In the mean, lets turn our selves from praising man, to praise that God, to whom the praise of all that is praiseworthy is only due, etc. FINIS.
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