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2. Sam 3. vers. 38. And the King said to his Seruants, Know ye not that a Prince and a great Man is fallen this day in Israel?
2. Sam 3. vers. 38. And the King said to his Servants, Know you not that a Prince and a great Man is fallen this day in Israel?
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ABNER is dead, DAVID the King is become a mourner; hee followed the Beare of Abner to the Graue:
ABNER is dead, DAVID the King is become a mourner; he followed the Bear of Abner to the Grave:
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When hee came to the Sepulchre, hee lift vp his voyce and wept:
When he Come to the Sepulchre, he lift up his voice and wept:
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He bemoned his death to the people ▪ hee refused his meate till the Sunne was downe.
He bemoaned his death to the people ▪ he refused his meat till the Sun was down.
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And in this Verse he pleadeth the cause of his griefe to his Seruantes, and makes them sensible of his losse:
And in this Verse he pleads the cause of his grief to his Servants, and makes them sensible of his loss:
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Knovv ye not that there is &c. See how artificiall sorrow is, in telling of her owne tale:Know you not that there is etc. See how artificial sorrow is, in telling of her own tale:
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heere is not a word in this speach of the Kinges, but it hath the taste and the relish of the greiued heart where it grew.
Here is not a word in this speech of the Kings, but it hath the taste and the relish of the grieved heart where it grew.
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1 It is not a feare, or danger, or some infirmitie of his friend, that mooueth him,
1 It is not a Fear, or danger, or Some infirmity of his friend, that moveth him,
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but a fall; a fall as low as the Earth, and as deepe as the Graue.
but a fallen; a fallen as low as the Earth, and as deep as the Grave.
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2 It is not the fall of any artificiall structare or composition, but of a man;
2 It is not the fallen of any artificial structare or composition, but of a man;
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a Man is fallen. Heere is the dissolution of a little World, a pile of the curiousest Architecture,a Man is fallen. Here is the dissolution of a little World, a pile of the curiousest Architecture,
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and the maister peece of the most skilfull builder. Consult not herein the practise of humane inhumanitie, which holdeth the life of man cheape,
and the master piece of the most skilful builder. Consult not herein the practice of humane inhumanity, which holds the life of man cheap,
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and vnderualueth so rare a creature with low-priz'd estimation, but consult Nature:
and undervalueth so rare a creature with low-prized estimation, but consult Nature:
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Hoc natura prescribit, vt homo homini quicun { que } fit ob eam ipsam Causam tantum quod homo sit consultam velit: Hoc Nature prescribit, vt homo Homini quicun { que } fit ob eam ipsam Causam Tantum quod homo sit consultam velit:
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This (sayth Cicero ) is the document of Nature, that a man should seeke the good of a man,
This (say Cicero) is the document of Nature, that a man should seek the good of a man,
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euen for this alone, because he is a man.
even for this alone, Because he is a man.
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3 This man for whom Dauid makes this moane, is none of them that are wearie of the light because God doth humble them;
3 This man for whom David makes this moan, is none of them that Are weary of the Light Because God does humble them;
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and being vile, and sitting with the Dogges of the flocke, hunt after death: But, a great man is fallen:
and being vile, and sitting with the Dogs of the flock, hunt After death: But, a great man is fallen:
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great in the proofe of his vertue in the aduenture of his person, in his aduancement to be the fauorite of a King;
great in the proof of his virtue in the adventure of his person, in his advancement to be the favourite of a King;
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in his imployment to be one of the supporters of a mightie Kingdome, a Prince and a great man, that is, a principall great man in Israel.
in his employment to be one of the supporters of a mighty Kingdom, a Prince and a great man, that is, a principal great man in Israel.
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4 Hee is fallen in Israel, and it is so much blood let out of Israels veynes, some of that locke cut off wherein Sampsons strength lay:
4 He is fallen in Israel, and it is so much blood let out of Israel's Veins, Some of that lock Cut off wherein Sampsons strength lay:
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and Israel being the enuie of all the Kingdomes of the world, the Archers shooting at it,
and Israel being the envy of all the Kingdoms of the world, the Archers shooting At it,
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and greeuing it, as old Iaacob said of Ioseph: If it had been sowen with the seede of valiant men, it could haue set them all on worke to keepe violent intruders from inuasion and assault.
and grieving it, as old Jacob said of Ioseph: If it had been sown with the seed of valiant men, it could have Set them all on work to keep violent intruders from invasion and assault.
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Therefore Israel had a great losse in the death of Abner.
Therefore Israel had a great loss in the death of Abner.
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5 All this not a griefe of auncient times, as Hecuba sayd of Troy, Troia i am vetus est malum:
5 All this not a grief of ancient times, as Hecuba said of Troy, Troy i am Vetus est malum:
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Troy is an old greife, but it is a fresh woe instantly pressing, and oppressing the sence:Troy is an old grief, but it is a fresh woe instantly pressing, and oppressing the sense:
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for he is fallen To day.
for he is fallen To day.
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6 Doe you not kn〈 … 〉 this? saith Dauid: had you an hope of his person,
6 Do you not kn〈 … 〉 this? Says David: had you an hope of his person,
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and haue you no greife for his death? Could your glad eares receiue the tydinges of his ioyning with our forces,
and have you no grief for his death? Could your glad ears receive the tidings of his joining with our forces,
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and do you with dry eyes see him, by death, disioyned from vs againe? Thus doth Dauid keepe a scoare of his owne losses.
and do you with dry eyes see him, by death, disjoined from us again? Thus does David keep a scoare of his own losses.
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Beholde, heere is Abner a Prince; yet he is fallen:
Behold, Here is Abner a Prince; yet he is fallen:
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a Great man, yet a man, fallen in Israel: for Death hath left no place priuiledged, no person free.
a Great man, yet a man, fallen in Israel: for Death hath left no place privileged, no person free.
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I will confine my present Discourse to these three perticular poyntes. 1 I obserue a difference betweene man and man, in this title ginen to Abner: a great man.
I will confine my present Discourse to these three particular points. 1 I observe a difference between man and man, in this title ginen to Abner: a great man.
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2 I finde the greatest, subiect to mortalitie:
2 I find the greatest, Subject to mortality:
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is fallen. 3 I note in Dauid a desire, that notise be taken of this losse: Doe you not knovv? is fallen. 3 I note in David a desire, that notise be taken of this loss: Do you not know?
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1. Of the difference betweene man and man. This is not in respect of the maker:
1. Of the difference between man and man. This is not in respect of the maker:
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for God hath not made some men himfelfe, and deuolued the rest to inferiour iournimen vnder him:
for God hath not made Some men himfelfe, and devolved the rest to inferior iournimen under him:
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but we are all alike beholding to him for our creation: not in respect of the matter;
but we Are all alike beholding to him for our creation: not in respect of the matter;
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for we were all, digged out of the same Pitte.
for we were all, dug out of the same Pit.
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But the difference is in the vse, & seruice of men, and that is directed in all well menaged States, by their manners and merites.
But the difference is in the use, & service of men, and that is directed in all well managed States, by their manners and merits.
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Tullies rule of a mans Fortune; that is, of his condition of life, is this: Suis ea cui { que } fingitur moribus: Yields Rule of a men Fortune; that is, of his condition of life, is this: Suis ea cui { que } fingitur moribus:
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It is such as his behauiour and carriage makes it. The best men seeke Honour; and they seeke it best, euen in the merrite of their owne worth;
It is such as his behaviour and carriage makes it. The best men seek Honour; and they seek it best, even in the merrite of their own worth;
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not in the groundlesse opinion of an vndiscerning multitude, and therefore they make their liues presidents of liuing to others,
not in the groundless opinion of an undiscerning multitude, and Therefore they make their lives Presidents of living to Others,
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and their whole comportsment exemplary, deseruing well: Some for aduice, others for execution:
and their Whole comportsment exemplary, deserving well: some for Advice, Others for execution:
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Some for Artes, some for the Tongues, some for the Sword, some for the Compasse, some in the Chambers of Princes, some in the Field making merite still, the true lustre of their greatnes.
some for Arts, Some for the Tongues, Some for the Sword, Some for the Compass, Some in the Chambers of Princes, Some in the Field making merit still, the true lustre of their greatness.
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Paulum sepaltae distat inertiae celata virtus: Vertue that commeth not abroade, is little better then vnseen• vnskilfulnesse:Paulum sepaltae distat inertiae Celata virtus: Virtue that comes not abroad, is little better then vnseen• unskilfulness:
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which the Poet sp•ke not to encourage men to put all their Vertue vpon the Stage,
which the Poet sp•ke not to encourage men to put all their Virtue upon the Stage,
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and to set it alwayes in the common eye, with base prostitution; for this is an ambitious begging of popular ayer:
and to Set it always in the Common eye, with base prostitution; for this is an ambitious begging of popular air:
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But he admonisheth to keepe Vertue in breath with exercise, to giue it life in action,
But he Admonisheth to keep Virtue in breath with exercise, to give it life in actium,
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and not suffer it to keepe house too much, or to rust with rest and idlenesse.
and not suffer it to keep house too much, or to rust with rest and idleness.
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Thus shall not a man trust to hereditary Dignitie, and spend vpon that stocke of Honour which his noble ancestors haue left him:
Thus shall not a man trust to hereditary Dignity, and spend upon that stock of Honour which his noble Ancestors have left him:
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neither shall hee basely purchase precedence and priority with the Penny, nor diue by cunning insinuation into the fauour of Princes by flattering their amisses:
neither shall he basely purchase precedence and priority with the Penny, nor dive by cunning insinuation into the favour of Princes by flattering their Amisses:
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All these are the Balles of Fortune, racketed vpon high; but not abyding there, but falling downe againe:
All these Are the Balls of Fortune, racketed upon high; but not abiding there, but falling down again:
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These spring tides haue their neapes ▪ these are very Meteors, making a portentose shew of light awhile, but soone put out:
These spring tides have their neapes ▪ these Are very Meteors, making a portentose show of Light awhile, but soon put out:
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For when this Curtayne of Greatnes drawne betweene them and the deceiued eyes of men, shall be withdrawen;
For when this Curtain of Greatness drawn between them and the deceived eyes of men, shall be withdrawn;
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when this ouer-guilding with false Honour shall begin to weare off, and their vnworthinesse looke like it selfe, stript and naked:
when this over-guilding with false Honour shall begin to wear off, and their unworthiness look like it self, stripped and naked:
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When they shall vnlearne the art of Seeming, shall it not then be sayd vnto them.
When they shall unlearn the art of Seeming, shall it not then be said unto them.
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What fruite haue you now of these thinges where of you are ashamed? Ler Honour then follow Vertue:
What fruit have you now of these things where of you Are ashamed? Ler Honour then follow Virtue:
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and let Vertue be content with it selfe. S. Augustines rule is, Gloria nostra est testimonium Conscientiae nosirae:
and let Virtue be content with it self. S. Augustine's Rule is, Gloria nostra est testimonium Conscientiae nosirae:
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Our glorie is in the testimonie of our owne Conscience. The first Adam sought Honour, and it fledde from him:
Our glory is in the testimony of our own Conscience. The First Adam sought Honour, and it fled from him:
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The second Adam fledde from Honour, and it ouertoke him.
The second Adam fled from Honour, and it overtook him.
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The vse of this instruction is this, to prouoke euery of you (according to the measure of Gods endowment of Grace) to stirre vp in your selues those faire partes of Vertue and goodnes, by which your God may be most glorified in his creature, your Countrie may haue the benefite of your seruice, your King the vse of your Vertue,
The use of this instruction is this, to provoke every of you (according to the measure of God's endowment of Grace) to stir up in your selves those fair parts of Virtue and Goodness, by which your God may be most glorified in his creature, your Country may have the benefit of your service, your King the use of your Virtue,
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and all men the example of it. Seneca sayth, Recie facii fecisse merces est: To haue done well, is the reward of well doing:
and all men the Exampl of it. Senecca say, Recie facii To have made merces est: To have done well, is the reward of well doing:
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therefore if Riches buy away, or Fauoure giue away from you your wel-deserued Honoures; yet God hath promised to be your portion, and exceeding great reward.
Therefore if Riches buy away, or Favour give away from you your well-deserved Honours; yet God hath promised to be your portion, and exceeding great reward.
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It will be a great euidence against you, that you neuer loued Vertue and goodnes truely,
It will be a great evidence against you, that you never loved Virtue and Goodness truly,
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if you do neglect them when you see your selues neglected:
if you do neglect them when you see your selves neglected:
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for Honourable actions are not to be vndertaken in regarde of the honour which we gayne by them,
for Honourable actions Are not to be undertaken in regard of the honour which we gain by them,
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but that God may be honoured by vs in them.
but that God may be honoured by us in them.
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Our Sauiour hath enformed vs, that they which seeke the prayse of men, haue their rewarde heere.
Our Saviour hath informed us, that they which seek the praise of men, have their reward Here.
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I will conclude this first poynt with the saying of S. Chrisostome, Hon•• verus est in virtute animi:
I will conclude this First point with the saying of S. Chrysostom, Hon•• verus est in virtute animi:
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True honour is in the vertue of the minde:
True honour is in the virtue of the mind:
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and for all other that goe for honours heere, let vs say with the same learned father Honores non sunt im• ministeria:
and for all other that go for honours Here, let us say with the same learned father Honores non sunt im• ministeria:
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They are not Honours, but meere seruices.
They Are not Honours, but mere services.
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2 Though I haue found as much difference betweene man and man, as betweene high and low, rich and poore, great and small;
2 Though I have found as much difference between man and man, as between high and low, rich and poor, great and small;
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yet I haue set mine eye in the second place, vpon the mortaliue of Great Men, because my Text saith, A great man is fallen.
yet I have Set mine eye in the second place, upon the mortaliue of Great Men, Because my Text Says, A great man is fallen.
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It hath cost the liues of the greatest to exemplifie this to vs from Adam, the Father of vs all;
It hath cost the lives of the greatest to exemplify this to us from Adam, the Father of us all;
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by whose disobedience Sinne came into the world, and by Sinne, Death, euen to this moment of time wherein thousands are breathing their last in sundry places,
by whose disobedience Sin Come into the world, and by Sin, Death, even to this moment of time wherein thousands Are breathing their last in sundry places,
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and by sundry sorts of death.
and by sundry sorts of death.
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Where be those great ones, euen the greatest of the Sonnes of men, which haue ouerrunne Kingdomes & people ▪ with an inundation of power,
Where be those great ones, even the greatest of the Sons of men, which have overrun Kingdoms & people ▪ with an inundation of power,
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and taught the Earth to groane, and tremble vnder the burthen of their Armes?
and taught the Earth to groan, and tremble under the burden of their Arms?
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Did not God blow vpon them, and they withered? And did not the whire wind take them away as stuble. Esa. 40. 24.
Did not God blow upon them, and they withered? And did not the whire wind take them away as stubble. Isaiah 40. 24.
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When Iob was out of taste with his life, he wisht that he had gone immediatly from the wombe to the Graue:
When Job was out of taste with his life, he wished that he had gone immediately from the womb to the Grave:
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for sayth hee, I should haue slept then, and been at rest, with the Kinges and Counsay lours of the Earth, which haue builded them selues desolate places:
for say he, I should have slept then, and been At rest, with the Kings and Counsay lours of the Earth, which have built them selves desolate places:
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or with the Princes that had gold, and haue filled their houses with siluer. Iob 3. 13. Dignitie, friends, followers, wealth, plentie, the best supporters that euer the world could find (of temporall happines) giue way when Death commeth.
or with the Princes that had gold, and have filled their houses with silver. Job 3. 13. Dignity, Friends, followers, wealth, plenty, the best supporters that ever the world could find (of temporal happiness) give Way when Death comes.
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The Centution sayth to his seruant Goe, and he goeth: Death sayth to the Centurion Come, and he commeth.
The Caution say to his servant Go, and he Goes: Death say to the Centurion Come, and he comes.
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Deaths Nettes are not Cobwebbes to take none but small Flyes, nor Snares for none but small Birdes:
Death's Nets Are not Cobwebs to take none but small Flies, nor Snares for none but small Birds:
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If great Men should not die, small men should not liue. Vnrestrayned geatnes growes saluage: but the thought of Death, makes it come to hand, and become tame.
If great Men should not die, small men should not live. Unrestrained geatnes grows salvage: but the Thought of Death, makes it come to hand, and become tame.
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All the life of some, is a rize from one aduancement to another, till they haue lost themselues in their owne greatnes:
All the life of Some, is a rise from one advancement to Another, till they have lost themselves in their own greatness:
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but they shall fall euen from the greatest.
but they shall fallen even from the greatest.
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It was so decreed in Paradice, when wee were all yet in the loynes of our first Parents,
It was so decreed in Paradise, when we were all yet in the loins of our First Parents,
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before there was any such difference betweene vs in dignitie:
before there was any such difference between us in dignity:
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For out of it wert thou taken, because thou art Dust, and to Dust shalt thou returne.
For out of it Wertenberg thou taken, Because thou art Dust, and to Dust shalt thou return.
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Gen. 3. 19. Dust is our first and last.Gen. 3. 19. Dust is our First and last.
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The most neat, & the most cutious amongst vs, shall not brush off this dust, till we rise againe,
The most neat, & the most cutious among us, shall not brush off this dust, till we rise again,
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euen till our mortall do put on immortalitie.
even till our Mortal doe put on immortality.
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Reu. 6. 8. S. Iohn looked, and behold, a pale Horse, & his name that sate vpon him is Death. Reu. 6. 8. S. John looked, and behold, a pale Horse, & his name that sat upon him is Death.
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Death is an Horseman (you see) to shew his speede: and his Horse is pale, which is the complexion of departing and dying men.
Death is an Horseman (you see) to show his speed: and his Horse is pale, which is the complexion of departing and dying men.
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This ryder hath ouertaken Abner, a Great man in Israel. This filles the eyes of Dauid full of teares, till they runne ouer.
This rider hath overtaken Abner, a Great man in Israel. This fills the eyes of David full of tears, till they run over.
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1 The vse of this obseruation is to vnderstand, that Princes haue their sorrowes. Luctus (sayth Tully) est agritudo ex eius qui charus est acerbo interitu:
1 The use of this observation is to understand, that Princes have their sorrows. Luctus (say Tully) est agritudo ex eius qui Charis est acerbo interitu:
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Mourning is a sorrow conceiued at the death of a deare Friend.
Mourning is a sorrow conceived At the death of a deer Friend.
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In this, griefe is impartiall, the friendes of Kinges are as mortall, as the friendes of Subiectes.
In this, grief is impartial, the Friends of Kings Are as Mortal, as the Friends of Subjects.
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It is not in the Cotages of the poore, or vnder the roofe of the Widow only, in the Hospitals of the diseased onely ▪ or in the darke Dungeons of the imprisoned:
It is not in the Cottages of the poor, or under the roof of the Widow only, in the Hospitals of the diseased only ▪ or in the dark Dungeons of the imprisoned:
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but in the Palaces of Princes, in the Bed-chambers of Kinges; nay in their bosomes, and the inmost conclaues of their breastes:
but in the Palaces of Princes, in the Bedchambers of Kings; nay in their bosoms, and the inmost conclaves of their breasts:
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Luctus et vltrices posuere cubilia curae: Sorrow and sad vnrest haue taken vp their lodging. Abner dyeth in the nonage of King Dauides soueraigntie;Luctus et ultrices posuere cubilia Curae: Sorrow and sad unrest have taken up their lodging. Abner Dies in the nonage of King David's sovereignty;
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a limbe of strength vntimely lopt from the body of his greatnes. And I am this day vveake (sayth hee) and nevvly annoynted King.
a limb of strength untimely lopped from the body of his greatness. And I am this day weak (say he) and newly anointed King.
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Dauid is exercised in these sorrowes:David is exercised in these sorrows:
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for in the next Chapter, he mourneth for Ishbosheth the Sonne of Saul, whom some, presuming to please the King, did murther in his bedd:
for in the next Chapter, he Mourneth for Ishbosheth the Son of Saul, whom Some, presuming to please the King, did murder in his Bed:
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but he calleth the executioners wicked men:
but he calls the executioners wicked men:
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he chargeth them with murther, murther of a righte ous Person, and that done vpon him in his owne House, which should haue been to him a Sanctuarie of peace:
he charges them with murder, murder of a right ous Person, and that done upon him in his own House, which should have been to him a Sanctuary of peace:
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and vpon his owne Bedd, where he promiseth himselfe rest. The B••• should indeed represent the Graue, and sleepe Death:
and upon his own Bed, where he promises himself rest. The B••• should indeed represent the Grave, and sleep Death:
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but to make a Slaughter house of his Chamber, and a Beare of his Bedd, was the worke of men of blood:
but to make a Slaughter house of his Chamber, and a Bear of his Bed, was the work of men of blood:
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and Dauid could doe no lesse out of his griefe for Ishbosbeth, and his iustice vpon them,
and David could do no less out of his grief for Isboseth, and his Justice upon them,
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but require his blood at their handes, and take them from the earth.
but require his blood At their hands, and take them from the earth.
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Dauids Child be gotten of Bathsheba, and Absolon hi• Sonne dying, were to much cut out of his owne flesh:David Child be got of Bathsheba, and Absalom hi• Son dying, were to much Cut out of his own Flesh:
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and (if Mors take name a Morsu, Death from byting) they were two morsels bitten cut of Dauids owne loynes.
and (if Mors take name a Morsu, Death from biting) they were two morsels bitten Cut of David own loins.
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This Dauid a King may doe: hee may loue his Friendes whilest they liue, and aduance them to honour:
This David a King may do: he may love his Friends whilst they live, and advance them to honour:
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he may hugg them in the bosome of his best fauoures, and engirde them in the cincture of his royall embracements:
he may hug them in the bosom of his best favours, and engirde them in the cincture of his royal embracements:
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He may beweepe them when they are dead, & shed his sorrowes in teares vpon the earth for them:
He may beweep them when they Are dead, & shed his sorrows in tears upon the earth for them:
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But to adiourne Death, or prolong Life ▪ to fill the emptie Veines of his friendes with liuely blood,
But to adjourn Death, or prolong Life ▪ to fill the empty veins of his Friends with lively blood,
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or their dryed Boanes with marrow:
or their dried Bones with marrow:
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to open the eares which Death hath shut, or to light againe the Candles which Death hath put out,
to open the ears which Death hath shut, or to Light again the Candles which Death hath put out,
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or to redeeme their life from the power of the Graue; In all these thinges, Diuid is no King. 2. Reg. 5. 7.
or to Redeem their life from the power of the Grave; In all these things, David is no King. 2. Reg. 5. 7.
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When the King of Israel receiued Letters conteining a request that he would heale the Leprosie of Naaman, hee answered them with the rending of his cloathes, saying:
When the King of Israel received Letters containing a request that he would heal the Leprosy of Naaman, he answered them with the rending of his clothes, saying:
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Am I God, to kill and to giue I fo, that he doth send to mee, that I should heale a man from 〈 … 〉 Leprosie? Am I God, to kill and to give I fo, that he does send to me, that I should heal a man from 〈 … 〉 Leprosy?
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In a lesse matter in the next Chapter, when a Woman in the Famine of Samaria, cryed, Helpe my Lord, O king.
In a less matter in the next Chapter, when a Woman in the Famine of Samaria, cried, Help my Lord, Oh King.
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The King of Israel sayd: Seeing the Lord doth not succoure thee, hovv should I helpe thee vvith the Barne or the VVinepresse?
The King of Israel said: Seeing the Lord does not succour thee, how should I help thee with the Bairn or the VVinepresse?
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Kings then haue their winges clipt: God wil haue them knowne to be but men: the Winde blowes on them, the Sunne heates them, the raine doth wet them:
Kings then have their wings clipped: God will have them known to be but men: the Wind blows on them, the Sun heats them, the rain does wet them:
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griefe and care is as ordinary a guest with them, as with their meanest Subiectes: their great Friendes fall also like other men:
grief and care is as ordinary a guest with them, as with their Meanest Subjects: their great Friends fallen also like other men:
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Mors aequo pulsat pede, it goes with an euen foote, and carryeth an indifferent hand, and leaues Kinges that onely remedy, to sitte to wne and weepe ouer their dead,Mors Aequo pulsat pede, it Goes with an even foot, and Carrieth an indifferent hand, and leaves Kings that only remedy, to sit to wne and weep over their dead,
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as Dauid heere doth ouer Abner.
as David Here does over Abner.
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It is not long since our eyes saw the fall of Maiestie, the death of the great Lady of these Realmes, the Soueraigne of all the honest hearts vnder these her dotninions, the wonder of her sexe, deseruing better of her people,
It is not long since our eyes saw the fallen of Majesty, the death of the great Lady of these Realms, the Sovereign of all the honest hearts under these her dotninions, the wonder of her sex, deserving better of her people,
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then we haue words to expresse;
then we have words to express;
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as much aboue my prayse, as I was beneath her greatnes, the holy Annoynted seru〈 … 〉 of God, hath not she read vs a lecture of Mortality,
as much above my praise, as I was beneath her greatness, the holy Anointed seru〈 … 〉 of God, hath not she read us a lecture of Mortality,
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and shewed vs our of what Pitt Princes are digged?
and showed us our of what Pitt Princes Are dug?
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I would my words could go so neare the hearts of the greatest in this assemblie,
I would my words could go so near the hearts of the greatest in this assembly,
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as to perswade them to lay thus much to heart, and to make it their Philosophy and best learning, to learne to die.
as to persuade them to lay thus much to heart, and to make it their Philosophy and best learning, to Learn to die.
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This meditation were enough to kill the Moath in their Garments, and to scoure off the Rust from their Gold,
This meditation were enough to kill the Moath in their Garments, and to scour off the Rust from their Gold,
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and to set their imprisoned Money at liberty:
and to Set their imprisoned Money At liberty:
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it were enough to cloath the naked, to feede the hungry, to comfort the oppressed, to make Rich men liue to God,
it were enough to cloth the naked, to feed the hungry, to Comfort the oppressed, to make Rich men live to God,
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& not to themselues, or to regard themselues chiefly for a common good.
& not to themselves, or to regard themselves chiefly for a Common good.
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It were enough to distaste to men that auxious and solicitous impropriation of all their respectes vnto themselues,
It were enough to distaste to men that anxious and solicitous impropriation of all their respects unto themselves,
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and to enlarge their hoartes to the pursuite of the good of their brethren. This meditation were enough to reare vp Temples to God, Colledges for Artes and Learning.
and to enlarge their hoartes to the pursuit of the good of their brothers. This meditation were enough to rear up Temples to God, Colleges for Arts and Learning.
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Hospitals for the poore and diseased:
Hospitals for the poor and diseased:
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for there is nothing that killes Charitie and Good ▪ workes sooner, then hope of long life.
for there is nothing that kills Charity and Good ▪ works sooner, then hope of long life.
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I beseech you, if your eare be open, to entertaine this needful instruction, let it be tenible in your remembrance also, that whilst you liue, you may do good to all:
I beseech you, if your ear be open, to entertain this needful instruction, let it be tenible in your remembrance also, that while you live, you may do good to all:
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and that when you die, your workes may follow you: not the merite of your workes;
and that when you die, your works may follow you: not the merit of your works;
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for, your well doing extendeth not to God. This were condignitie on your part: but the reward of your workes:
for, your well doing extendeth not to God. This were condignity on your part: but the reward of your works:
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for God rewardeth abundantly those that do well: this is gratuitie on Gods part.
for God Rewardeth abundantly those that do well: this is gratuity on God's part.
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It is sayd of them that die, thus, NONLATINALPHABET, Their owne workes follow them, that they might not depende hopefully on the workes of other men, much lesse vpon their multiplyed reiterations of prayers for them.
It is said of them that die, thus,, Their own works follow them, that they might not depend hopefully on the works of other men, much less upon their multiplied reiterations of Prayers for them.
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It is also sayd, NONLATINALPHABET which signifieth immediatly following, and therefore no stay by the way, NONLATINALPHABET euen with themselues.
It is also said, which signifies immediately following, and Therefore no stay by the Way, even with themselves.
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It is the reproch of Protestants, and the shame of our Professours at this day:
It is the reproach of Protestants, and the shame of our Professors At this day:
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It is spoken of in Gath, and it is proclaimed in the streetes of Ask•lon; the Church of Roome doth iustly charge vs with it:
It is spoken of in Gaza, and it is proclaimed in the streets of Ask•lon; the Church of Room does justly charge us with it:
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Good workes liue in exile from vs:
Good works live in exile from us:
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encroachments vpon our Church-reuenewes, and bequeathments of Dying men to holy vses, euen for the maintenance of good Artes and learning:
encroachments upon our Church-reuenewes, and bequeathments of Dying men to holy uses, even for the maintenance of good Arts and learning:
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The reentries of the Laye vpon the rentes of God, are frequent: the Church hath not the ouerflowings now of the fullest Cuppe:
The reentries of the Say upon the rents of God, Are frequent: the Church hath not the overflowings now of the Fullest Cup:
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it is honour enough to them, that inuade not these consecrate and hallowed Beneuolences, that make a conscience of this gripple seasure,
it is honour enough to them, that invade not these consecrate and hallowed Benevolences, that make a conscience of this gripple seizure,
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and vnrighteous intrusion, though they giue nothing themselues. But let me speake it to the eare of Greatnesse;
and unrighteous intrusion, though they give nothing themselves. But let me speak it to the ear of Greatness;
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and let the heart that keepeth house there, tremble at it.
and let the heart that Keepeth house there, tremble At it.
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Hinc colligendum est qua paena mulctandus sit qui aliena diripit si inferni damnatione percu•itur qui propria non largitur ▪ Hence we may conceiue,Hinc colligendum est qua paena mulctandus sit qui Aliena diripit si inferni damnation percu•itur qui propria non largitur ▪ Hence we may conceive,
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how they shall smart for their direptions, who inuade the goodes of other men, when hee shal be punished with infernall damnation, who gaue not that which was his owne:
how they shall smart for their direptions, who invade the goods of other men, when he shall be punished with infernal damnation, who gave not that which was his own:
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It is the speach of S Gregorie writing vpon the Parable of the Rich man.
It is the speech of S Gregory writing upon the Parable of the Rich man.
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I beseech you, as you tender the happines of your beloued soules, let the remembrance of the ende, kindle in you an holy ambition, which may mount your eyes & hoapes to a more loftie apprehention of that wealth which wasteth not, of that honour which commeth not into dust, of that happinesse which neuer can be vnhappied againe:
I beseech you, as you tender the happiness of your Beloved Souls, let the remembrance of the end, kindle in you an holy ambition, which may mount your eyes & hoapes to a more lofty apprehension of that wealth which wastes not, of that honour which comes not into dust, of that happiness which never can be unhappied again:
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and for these thinges, facite de damno lucrum of that which idly oftentimes leawdly is misspent, make friendes:
and for these things, Facite the Damno lucrum of that which idly oftentimes lewdly is misspent, make Friends:
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Ventres pauperum horrea diuitum, Lay vp, if not your Haruest, yet at least the Gleanings, in these Barnes:Ventres Pauperum horrea diuitum, Lay up, if not your Harvest, yet At least the Gleanings, in these Barns:
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And if you giue charge for them, as Boaz did for Ruth, that they may gleane among the Sheaues, the bowels of the poore will blesse you,
And if you give charge for them, as Boaz did for Ruth, that they may glean among the Sheaves, the bowels of the poor will bless you,
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and they that are ready to perish, will pray for your increase. 2 Dauid teacheth vs a second vse of this Doctrine of Princes mortalitie.
and they that Are ready to perish, will pray for your increase. 2 David Teaches us a second use of this Doctrine of Princes mortality.
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Psal. 146. Trust no in Princes &c. A King is called NONLATINALPHABET quase NONLATINALPHABET Let Let them goe to him for Iudgement, and in his rest & peace let them seeke rest ▪ but to fasten dependance vpon Great men, is to forget the Lord of Hoastes:Psalm 146. Trust not in Princes etc. A King is called quase Let Let them go to him for Judgement, and in his rest & peace let them seek rest ▪ but to fasten dependence upon Great men, is to forget the Lord of Hosts:
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they that sow their hope vpon this ground, reape no better Haruest then that vpon the house toppe.
they that sow their hope upon this ground, reap no better Harvest then that upon the house top.
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I will conclude this poynt, with that Isay. 31. 1. VVoe be to them that goe dovvne into Egypt for helpe. &c. The Egyptians are men, not God:
I will conclude this point, with that Saiah 31. 1. VVoe be to them that go down into Egypt for help. etc. The egyptians Are men, not God:
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their Horses flesh, and not spirit; and vvhen the Lord shall stretch out his hand, their helpers shall fayle, &c. 3 I note in this fall of so Great a man the losse which the State where he liueth, hath of him:
their Horses Flesh, and not Spirit; and when the Lord shall stretch out his hand, their helpers shall fail, etc. 3 I note in this fallen of so Great a man the loss which the State where he lives, hath of him:
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the King he loofeth Abners seruice. I am nevvly annoynted King, and the sonnes of Zeruiah. &c. The people generally shall want his direction and ouersight.
the King he loofeth Abners service. I am newly anointed King, and the Sons of Zeruiah. etc. The people generally shall want his direction and oversight.
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It is one of the Roddes; rather it is one of the Scorpions wherewith God did vse to scourge the disobedient;
It is one of the Rods; rather it is one of the Scorpions wherewith God did use to scourge the disobedient;
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He calleth it The breaking of the pride of their povver. Leuit. 26. 19. Ier•mie in his Lament. bringes in Ierusalem thus, complayning. 1. Lament. 15. The Lord hath troden vnder foote all my valiant men in the middest of me•: For those thinges I vveepe:
He calls it The breaking of the pride of their power. Levites 26. 19. Ier•mie in his Lament. brings in Ierusalem thus, complaining. 1. Lament. 15. The Lord hath trodden under foot all my valiant men in the midst of me•: For those things I weep:
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mine eye, euen mine eye, easteth out vvater.
mine eye, even mine eye, easteth out water.
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Lamen 4. 2. The noble men of Zion comparable to fine gold, hovv are they esteemed as earthen Pi•chers,
Lamen 4. 2. The noble men of Zion comparable to fine gold, how Are they esteemed as earthen Pi•chers,
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euen the vvorke of the hands of the Potter?
even the work of the hands of the Potter?
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What are the Walles about our strongest Townes, but heapes of Stone and congestions of Earth? Theopompus in Plutarch to one that shewed him the Walles of his Cittie, asking him if they were not goodly and strong? aunswered well, NONLATINALPHABET no,
What Are the Walls about our Strongest Towns, but heaps of Stone and congestions of Earth? Theopompus in Plutarch to one that showed him the Walls of his city, asking him if they were not goodly and strong? answered well, not,
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if your Cittie hold none but Women. Our Shippes are but walles of Wood; our Ordinance but the messengers of Death:
if your city hold none but Women. Our Ships Are but walls of Wood; our Ordinance but the messengers of Death:
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and there must be some to sende these messengers abroade.
and there must be Some to send these messengers abroad.
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Indeed all our defence, our strongest Bulwarkes and Propugnacles of our land, what are they without the ministerie and seruice of Men,
Indeed all our defence, our Strongest Bulwarks and Propugnacles of our land, what Are they without the Ministry and service of Men,
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but as Shaftes and Arrowes hunge vp against the wall? And what are Men, without order and Discipline,
but as Shafts and Arrows hunge up against the wall? And what Are Men, without order and Discipline,
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but as droues of wilde Beastes? So did disordered Confusion fashion the vnschoold minoritie of the world,
but as droves of wild Beasts? So did disordered Confusion fashion the vnschoold minority of the world,
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euen then when the Romane Empire like a young budd of greatnesse, was first Inoculate in the ranckstocke of vndisciplin'd tymes: So sayth a learned Romane. Disciplina militaris acriter retenta, &c.
even then when the Roman Empire like a young bud of greatness, was First Inoculate in the ranckstocke of undisciplined times: So say a learned Roman. Discipline militaris acriter retenta, etc.
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Millitarie Discipline seueerely retained, made Rome spread ouer Towne and Countrey, Land and Sea, and bredd the Empire of all the Earth, in the poore Cottage of Romulus.
Military Discipline seueerely retained, made Room spread over Town and Country, Land and Sea, and bred the Empire of all the Earth, in the poor Cottage of Romulus.
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And was not all this performed by the vertue of men of action, and vndertaking, such as are called Great men?
And was not all this performed by the virtue of men of actium, and undertaking, such as Are called Great men?
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Philip of Macedon had wont to call the Athenians an happie people, because they had such store of Great Men of worth,Philip of Macedon had wont to call the Athenians an happy people, Because they had such store of Great Men of worth,
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as yeerely to choose tenne fitt to be Leaders;
as yearly to choose tenne fit to be Leaders;
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whereas he had in all his time, found none but Parmenio, worthy to take charge vnder him.
whereas he had in all his time, found none but Parmenio, worthy to take charge under him.
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But now I begin to see how I do idle thetime, to shew you how great a misse a State may haue of Worthy men,
But now I begin to see how I do idle thetime, to show you how great a miss a State may have of Worthy men,
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and to endeare to you men of action.
and to endear to you men of actium.
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For we haue put off our Armour, and our Swordes and Sheildes hang vp rather as Monuments of old,
For we have put off our Armour, and our Swords and Shields hang up rather as Monuments of old,
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then Instrumentes of new Warre•tour Ships are double moor'd, our Men of Warre haue wasted ouer welcome peace into our borders;
then Instruments of new Warre•tour Ships Are double moored, our Men of War have wasted over welcome peace into our borders;
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Abner hath leaue to die, and men of action could neuer haue been better spared:Abner hath leave to die, and men of actium could never have been better spared:
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Smooth and euen is the face and outside of all things amongst vs. Let not our eyes, ô Lord,
Smooth and even is the face and outside of all things among us Let not our eyes, o Lord,
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nor the eyes of our vnborne Children and Nephewes, euer see it wrinckled any more:
nor the eyes of our unborn Children and Nephews, ever see it wrinkled any more:
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Let vs all ioyne in prayer alwayes for the peace of our Ierusalem, and let them prosper that loue it.
Let us all join in prayer always for the peace of our Ierusalem, and let them prosper that love it.
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Yet by the faire leaue of a gentle Peace, let vs consider that the Sonnes of Zeruiah may be too hard for vs,
Yet by the fair leave of a gentle Peace, let us Consider that the Sons of Zeruiah may be too hard for us,
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and therefore let not Abner die without sence of a publique losse, euen without an vniuersall condolement of the State wherein he liues,
and Therefore let not Abner die without sense of a public loss, even without an universal condolement of the State wherein he lives,
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and of which he hath deserued well. But this is my third, and last Obseruation: For Dauid desireth that notice be taken of Abners death: Kovv ye not.
and of which he hath deserved well. But this is my third, and last Observation: For David Desires that notice be taken of Abners death: Know you not.
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Surely the righteous perisheth, and no man considereth it in his heart.
Surely the righteous Perishes, and no man Considereth it in his heart.
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Isay. 57. 1. It is not possible but the common eye doth see it, and the vnderstanding doth apprehende such sadd accidents:Saiah 57. 1. It is not possible but the Common eye does see it, and the understanding does apprehend such sad accidents:
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but men keepe such things as much as they may, from the heart, loath to entertaine so vnwelcome a guest as Griefe is.
but men keep such things as much as they may, from the heart, loath to entertain so unwelcome a guest as Grief is.
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Dauid doth not put them in minde of it as of some sadd betiding to Abner: for the aduantage of the death of the Righteous is manifold.David does not put them in mind of it as of Some sad betiding to Abner: for the advantage of the death of the Righteous is manifold.
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1 Rest from labours: For it is most true which S. Bern. sayth: Qui in labore hominum non sunt, in labore profecto Doemonum erunt:
1 Rest from labours: For it is most true which S. Bern. say: Qui in labour hominum non sunt, in labour profecto Demon erunt:
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They that labour not heere amongst men, shall labour hereafter amongst Diuels.
They that labour not Here among men, shall labour hereafter among Devils.
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2 They are taken avvay from the euill to come, as choyce stuffe remooued when Fire is feared;
2 They Are taken away from the evil to come, as choice stuff removed when Fire is feared;
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So doth God defend his chosen, from the conflagration of the vnrighteous. 3 They are translated from death to life.
So does God defend his chosen, from the conflagration of the unrighteous. 3 They Are translated from death to life.
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S. Gregory saith, Curramus et sequamur Christum, non sunt hic vera solatia, sed ibi ponuntur vbi vera vita: S. Gregory Says, Curramus et Sequamur Christ, non sunt hic vera solatia, sed There ponuntur vbi vera vita:
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Let vs runne and follow Christ: heere are no true comfortes, they are layde vp there where it true life.
Let us run and follow christ: Here Are no true comforts, they Are laid up there where it true life.
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But Dauids end in this bemoaning of Abner is, to teach them to depende vpon God, not on man;
But David end in this bemoaning of Abner is, to teach them to depend upon God, not on man;
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and to encourage euery bold hart, and able hand amongst them, to auenge the workers of that death to Abner, that griefe to the King, that weakenes to the Church,
and to encourage every bold heart, and able hand among them, to avenge the workers of that death to Abner, that grief to the King, that weakness to the Church,
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and that common loste to all Israel.
and that Common lost to all Israel.
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It is our great fault that when God giueth any such blow to our State, the smart of it in too soone past,
It is our great fault that when God gives any such blow to our State, the smart of it in too soon passed,
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and their memorie buried in the same Graue with them. This is a great disheartning of Worthy men, from great vnderrakinges:
and their memory buried in the same Grave with them. This is a great disheartening of Worthy men, from great vnderrakinges:
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For this Land hath buried, in our memorie, of Worthres that are all dead, their actes, their name and all;
For this Land hath buried, in our memory, of Worthres that Are all dead, their acts, their name and all;
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such an honourable breed, as huing eyes cannot find paragons too, and our present hopes (which yet are our franckest promises) cannot apprehend:
such an honourable breed, as huing eyes cannot find paragons too, and our present hope's (which yet Are our franckest promises) cannot apprehend:
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Let them all goe with this honour done them in heauen, In memoria aeteina erit iustus.
Let them all go with this honour done them in heaven, In memoria aeteina erit Justus.
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And let Learning, which bath the best eye to sec Virtue, & the Honourablest aff•ction to loue it and the longest liued meanes to immortalize it, keepe her owne cours vpon the earth:
And let Learning, which bath the best eye to sec Virtue, & the Most honorable aff•ction to love it and the longest lived means to immortalise it, keep her own course upon the earth:
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Vignum laude virum Musa vstat mori: And let their owne good deedes prayse them in the gates.Vignum laud virum Musa vstat Mori: And let their own good Deeds praise them in the gates.
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They that trust a curious pile of Stone Piramids, Colosses high-reard Monumentes ouer, their low layd bodyes in the losome of the Earth, with their memories, doe bue deceiue themselues.
They that trust a curious pile of Stone Pyramids, Colosses high-reared Monuments over, their low laid bodies in the losome of the Earth, with their memories, doe bue deceive themselves.
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A good Name is a pretious Oyntment powred foorth, the perfume of it filleth all the house.
A good Name is a precious Ointment poured forth, the perfume of it fills all the house.
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Thus much of the vvords of my Text. COncerning this occasion of meeting, let me also borrow your parience and attention.
Thus much of the words of my Text. Concerning this occasion of meeting, let me also borrow your parience and attention.
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Though I know you haue saued me a labour in the application:
Though I know you have saved me a labour in the application:
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and your vnderstandings in their cleare light, haue seene that this honorable Knight, of whom there is now but thus much left,
and your understandings in their clear Light, have seen that this honourable Knight, of whom there is now but thus much left,
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euen a morsell fitte for the Wormes, and atenant for the house, aud a guest for the bedd in the darke, of which Iob speaketh, Hee hath beene my Teate, the Abner, the Great and Worthie man whom I haue personated all this while:
even a morsel fit for the Worms, and atenant for the house, and a guest for the Bed in the dark, of which Job speaks, He hath been my Teat, the Abner, the Great and Worthy man whom I have personated all this while:
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and our Sceane lieth in our Israel, and that this fight is the Catastiophe of our Tragedy.
and our Scene lies in our Israel, and that this fight is the Catastiophe of our Tragedy.
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Yet I beseech you, let mee pay the debt which I owe to his loue of mee,
Yet I beseech you, let me pay the debt which I owe to his love of me,
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and the duetie which I acknowledge tributarie to his memory, at least to say to you of him as David did of his Abner: Knovv ye not that a great. &c. A man great in his birth and descent, as you all know, linked by mariage in a most Honorable Familie, of a goodly & a louely personage, of an casie and affable nature where his discretion found it fitt to be so:
and the duty which I acknowledge tributary to his memory, At least to say to you of him as David did of his Abner: Know you not that a great. etc. A man great in his birth and descent, as you all know, linked by marriage in a most Honourable Family, of a goodly & a lovely personage, of an casie and affable nature where his discretion found it fit to be so:
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of a daring and hardie spirit.
of a daring and hardy Spirit.
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of a sterne and sower aspect against the enemies of his Soueraigne, magnanimously valiant in his vndertakinges, wise in his counsailes, speedy and resolute in his executions;
of a stern and sour aspect against the enemies of his Sovereign, magnanimously valiant in his undertakings, wise in his Counsels, speedy and resolute in his executions;
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valuing his worthy life lesse, then the common good of his Countrey: Witnesse that aduentueous expedition of his, Irish seruice;
valuing his worthy life less, then the Common good of his Country: Witness that aduentueous expedition of his, Irish service;
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where he wrote his volour in the blood of the opposites, and filled the care of this Kingdome with the welcome tydinges of his victories.
where he wrote his volour in the blood of the opposites, and filled the care of this Kingdom with the welcome tidings of his victories.
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Hee was iudicious in the finding out of Virtue, magnificent and bounteous in the reward of it 〈 … 〉 spare in speach;
He was judicious in the finding out of Virtue, magnificent and bounteous in the reward of it 〈 … 〉 spare in speech;
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but when occasion prompted him, rather performing, then promising his fauoure and loue, where he saw desert.
but when occasion prompted him, rather performing, then promising his favour and love, where he saw desert.
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Great in the fauoure of the late Maiestie of this Land, and succeeding in his loue, who succeeded in her greatnes:
Great in the favour of the late Majesty of this Land, and succeeding in his love, who succeeded in her greatness:
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great in his employment and office of trust and charge:
great in his employment and office of trust and charge:
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and (for which he forgate not his duetie to God in all humble thankes giuing amongst his dying meditations) very fortunate and succesfull:
and (for which he foregate not his duty to God in all humble thanks giving among his dying meditations) very fortunate and successful:
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great in the loue of the common man that went vnder his charge; for the eye that saw him, blessed him;
great in the love of the Common man that went under his charge; for the eye that saw him, blessed him;
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and euery tongue of theirs, beare witnesse of his righteous dealing. Great in his estate and means of maintenance;
and every tongue of theirs, bear witness of his righteous dealing. Great in his estate and means of maintenance;
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for like a Tree planted by the Riuers of vvaters, so hee grew, and so did God giue him a plentifull encrease:
for like a Tree planted by the rivers of waters, so he grew, and so did God give him a plentiful increase:
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But that which maketh all this greatnesse a great deale greater, hee had an vnderstanding to know God,
But that which makes all this greatness a great deal greater, he had an understanding to know God,
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and an affection to loue him.
and an affection to love him.
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I must not flatter the remembrance of flesh and blood so farre, as to exempt him from offending (with other men) I know that humanitie and infirmitie are indiuiduall:
I must not flatter the remembrance of Flesh and blood so Far, as to exempt him from offending (with other men) I know that humanity and infirmity Are Individu:
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But I am his witnesse, that he looked vpon his life past, with a censorious eye:
But I am his witness, that he looked upon his life past, with a censorious eye:
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hee charged himselfe with his defaultinges without excuse or mittigation of his sinnes, euen with detestation of his vnthriftines of good howers,
he charged himself with his defaultinges without excuse or mitigation of his Sins, even with detestation of his unthriftiness of good hours,
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and sorrow for the losse of so pretious minutes, that should hane been better spent, and with most serious deprecation of Gods wrath.
and sorrow for the loss of so precious minutes, that should have been better spent, and with most serious deprecation of God's wrath.
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(4) part (DIV2)
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It pleased him in my attendaunce vpon his honourable Father in Law into Spayne, wherein this worthy Knight had a great place of Commaund and Charge:
It pleased him in my attendance upon his honourable Father in Law into Spain, wherein this worthy Knight had a great place of Command and Charge:
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(4) part (DIV2)
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it pleased him in this expedition, to take knowledge of mee, and often to vouchsafe me his conference:
it pleased him in this expedition, to take knowledge of me, and often to vouchsafe me his conference:
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(4) part (DIV2)
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and being desirous to sing the songe of the Lord in a strange Land, he receiued at my hands the Sacrament of the body and blood of Christ, accompanied with many worthy Knights,
and being desirous to sing the song of the Lord in a strange Land, he received At my hands the Sacrament of the body and blood of christ, accompanied with many worthy Knights,
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(4) part (DIV2)
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& Gentlemen of qualitie, in one of the Harboroughs of that Land; where there was peace for our persons, but not for our religion:
& Gentlemen of quality, in one of the Harboroughs of that Land; where there was peace for our Persons, but not for our Religion:
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(4) part (DIV2)
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Yea, many wayes he testified to mee, his loue of God, and of our Religion:
Yea, many ways he testified to me, his love of God, and of our Religion:
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(4) part (DIV2)
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Hee looked iudicially into the difference betweene vs and the Church of Rome, touched with commiseration of the darknes wherein they lyued,
He looked judicially into the difference between us and the Church of Rome, touched with commiseration of the darkness wherein they lived,
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(4) part (DIV2)
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and wishing encrease of zeale amongst vs, and knowledge with them.
and wishing increase of zeal among us, and knowledge with them.
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(4) part (DIV2)
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After his returne, it pleased Almighty God by his last Sicknes, to put him in minde that hee must set his House in order: For he must die. This he maturely regarded;
After his return, it pleased Almighty God by his last Sickness, to put him in mind that he must Set his House in order: For he must die. This he maturely regarded;
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(4) part (DIV2)
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and after the setling of his Estate, he reserued the remaine of his time, as a vacation from all temporall thoughts,
and After the settling of his Estate, he reserved the remain of his time, as a vacation from all temporal thoughts,
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(4) part (DIV2)
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and consecrated it to his preparation for his remooue of the body, that he might dwell with the Lord.
and consecrated it to his preparation for his remove of the body, that he might dwell with the Lord.
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(4) part (DIV2)
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It pleased him then, to remember his acquaintaunce, with mee;
It pleased him then, to Remember his acquaintance, with me;
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(4) part (DIV2)
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and when hee had dispatched a Messenger with his Letters to mee, to entreat my resort to him, I preuented expectation:
and when he had dispatched a Messenger with his Letters to me, to entreat my resort to him, I prevented expectation:
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(4) part (DIV2)
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for the vnwelcome newes of his dangerous Sicknesse, was to mee messenger enough to call vpon mee to doe so Honourable a Friende my last seruice.
for the unwelcome news of his dangerous Sickness, was to me Messenger enough to call upon me to do so Honourable a Friend my last service.
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(4) part (DIV2)
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Hee receiued my free and voluntarie visitation, with more then thankes: and desirous to be priuate with mee, to this purpose he bespake mee.
He received my free and voluntary Visitation, with more then thanks: and desirous to be private with me, to this purpose he bespoke me.
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(4) part (DIV2)
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First, he tolde me of his present weaknes, and appeared to mee sensible of his danger of death,
First, he told me of his present weakness, and appeared to me sensible of his danger of death,
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(4) part (DIV2)
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and therefore protested an earnest desire to spend that short time of life limitted then to him, in a religious preparation for that end.
and Therefore protested an earnest desire to spend that short time of life limited then to him, in a religious preparation for that end.
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(4) part (DIV2)
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Hee began at the acousing of his former leawd life (so he was pleased to call it, with a sorrowfull detestation of it) and complayning to mee of his present infirmitie, which had so weakened his memorie & vnderstanding, that he could not lay him selfe so open before God as he desired,
He began At the acousing of his former lewd life (so he was pleased to call it, with a sorrowful detestation of it) and complaining to me of his present infirmity, which had so weakened his memory & understanding, that he could not lay him self so open before God as he desired,
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(4) part (DIV2)
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nor comprehend in fitte wordes his suite to God for pardon of his sinnes, and the assistance of his holy Grace to the last gaspe, as he wished:
nor comprehend in fit words his suit to God for pardon of his Sins, and the assistance of his holy Grace to the last gasp, as he wished:
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(4) part (DIV2)
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Hee earnestly desired mee to conceiue a forme of confession of his sinnes to God,
He earnestly desired me to conceive a Form of Confessi of his Sins to God,
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(4) part (DIV2)
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and a Prayer for those mercies which I might leaue with him when I should depare from him.
and a Prayer for those Mercies which I might leave with him when I should Depart from him.
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(4) part (DIV2)
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This I soone satisfied him in, for I had more vse herein of my memorie of that which he had deliuered to mee,
This I soon satisfied him in, for I had more use herein of my memory of that which he had Delivered to me,
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(4) part (DIV2)
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then of my inuention for that which I was to delyuer to him: His sorrowes had the true face of woe;
then of my invention for that which I was to deliver to him: His sorrows had the true face of woe;
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(4) part (DIV2)
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and his feeling of his owne griefe for finne, was so sensible, his zeale so feruent, his humiliation made him so deiected, that I saw in him a true mirrour and president of repenting in good earnest.
and his feeling of his own grief for fin, was so sensible, his zeal so fervent, his humiliation made him so dejected, that I saw in him a true mirror and president of repenting in good earnest.
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(4) part (DIV2)
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O let mee heare the tongue speake which is prompted by a soule truely humbled before God.
Oh let me hear the tongue speak which is prompted by a soul truly humbled before God.
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(4) part (DIV2)
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Hee vsed this forme of Prayer, with an affection sanctified, and a Spirit wayned from this world:
He used this Form of Prayer, with an affection sanctified, and a Spirit wained from this world:
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(4) part (DIV2)
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And this done, he desired mee now to supply the weakenes of his memorie, by calling into his remembraunce those thinges which are most fitte to be the last thoughts of a dying man.
And this done, he desired me now to supply the weakness of his memory, by calling into his remembrance those things which Are most fit to be the last thoughts of a dying man.
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(4) part (DIV2)
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I spared not my best endeuour herein, and entertained him with all the comfortes which I could.
I spared not my best endeavour herein, and entertained him with all the comforts which I could.
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(4) part (DIV2)
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Hee heard mee attentiuely, vnderstandingly, consentfully, and beleeuingly: And confessed this doctrine of Peace, which passeth all vnderstanding, to be the best Phisicke;
He herd me attentively, understandingly, consentfully, and beleeuingly: And confessed this Doctrine of Peace, which passes all understanding, to be the best Physic;
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(4) part (DIV2)
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and that onely which now he desired.
and that only which now he desired.
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(4) part (DIV2)
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Thus commending him to my earnest Prayers to God, hee dismissed mee, pro testing that he had much cheared and refreshed his ouercharged spirit with these holy exercises;
Thus commending him to my earnest Prayers to God, he dismissed me, Pro testing that he had much cheered and refreshed his overcharged Spirit with these holy exercises;
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(4) part (DIV2)
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hee desired mee to repaire to him the morning following betimes:
he desired me to repair to him the morning following betimes:
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(4) part (DIV2)
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this I did gladly, and full of hope that the Lord would haue mercy on vs, that he might liue.
this I did gladly, and full of hope that the Lord would have mercy on us, that he might live.
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(4) part (DIV2)
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When I came, hee gaue mee a louing and chearefull welcome, and then desired mee not to depart from him, till I had seene the last of him.
When I Come, he gave me a loving and cheerful welcome, and then desired me not to depart from him, till I had seen the last of him.
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(4) part (DIV2)
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Hee told mee of the sorrowes which he had sustained the night past, and that he saw no possibilitie of life beyonde the morning following, he found such decay in himselfe:
He told me of the sorrows which he had sustained the night past, and that he saw no possibility of life beyond the morning following, he found such decay in himself:
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(4) part (DIV2)
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then I vnderstood how in the night past, he had called vpon God, and what good watch he kept, that if at midnight,
then I understood how in the night past, he had called upon God, and what good watch he kept, that if At midnight,
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(4) part (DIV2)
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or at the dawning, God had sent for him hence, hee might not be vnprouided.
or At the dawning, God had sent for him hence, he might not be unprovided.
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(4) part (DIV2)
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Hee then in the hearing of vs all present, made his confession of sinnes, and prayers to God so earnestly and effectually, that when he requested vs all to pray to God for him, hee taught vs to be importunate,
He then in the hearing of us all present, made his Confessi of Sins, and Prayers to God so earnestly and effectually, that when he requested us all to pray to God for him, he taught us to be importunate,
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(4) part (DIV2)
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and that it past not good manners to take no nay of our God. I neuer sowed my comfort in a better ground;
and that it passed not good manners to take no nay of our God. I never sowed my Comfort in a better ground;
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(4) part (DIV2)
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for I began to reape, ere I had done sowing. Hee heard our prayers for him, with grea• content & comfort.
for I began to reap, ere I had done sowing. He herd our Prayers for him, with grea• content & Comfort.
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(4) part (DIV2)
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This whole day was spent in prayers, and reading of those things to him which might best endeare to him the ioyes of Heauen:
This Whole day was spent in Prayers, and reading of those things to him which might best endear to him the Joys of Heaven:
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(4) part (DIV2)
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and when he felt his decay more sensible, he desired our prayers to God for him againe,
and when he felt his decay more sensible, he desired our Prayers to God for him again,
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(4) part (DIV2)
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as loth to loose the aduantage of any minute of that short time of his life:
as loath to lose the advantage of any minute of that short time of his life:
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(4) part (DIV2)
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and after vs, hee sayd the Lords Prayer, to our great reioycing in his zeale, who grieued so much for his weakenesse;
and After us, he said the lords Prayer, to our great rejoicing in his zeal, who grieved so much for his weakness;
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(4) part (DIV2)
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and hee testified to vs witnesses, the Religion and Fayth wherein hee died. I desired him to be plaine and true to me in one demaunde:
and he testified to us Witnesses, the Religion and Faith wherein he died. I desired him to be plain and true to me in one demand:
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(4) part (DIV2)
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I shewed him how those that are in miserie (as Iob speaketh) seeke after death,
I showed him how those that Are in misery (as Job speaks) seek After death,
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(4) part (DIV2)
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and reioyce when they can finde the Graue; but their miserie and wearines of suffering, bringeth foorth in them these defires:
and rejoice when they can find the Grave; but their misery and weariness of suffering, brings forth in them these Desires:
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(4) part (DIV2)
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But for him who had plentie of all that his heart could wish for his meanes of maintenance, greatnesse in his place, honour 〈 … 〉s employments 〈 … 〉ce with his Soueraigne, loue with the 〈 … 〉tude,
But for him who had plenty of all that his heart could wish for his means of maintenance, greatness in his place, honour 〈 … 〉s employments 〈 … 〉ce with his Sovereign, love with the 〈 … 〉tude,
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(4) part (DIV2)
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and the common language of all men to applaude his noble desertes of the state in which hee liued:
and the Common language of all men to applaud his noble deserts of the state in which he lived:
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(4) part (DIV2)
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I enquired therefore if hee who bad so many prouocations to desire to liue, could be content to forsake this life,
I inquired Therefore if he who bade so many provocations to desire to live, could be content to forsake this life,
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(4) part (DIV2)
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and all these thinges? Hee smiled cheerefully, and protested that hee dyed as willingly, as that poore man mentioned in Iob, that had nothing but miserie to forsake;
and all these things? He smiled cheerfully, and protested that he died as willingly, as that poor man mentioned in Job, that had nothing but misery to forsake;
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(4) part (DIV2)
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for Heauen was his hope, and GOD his exceeding great reward. Shortly after, hee began to decay more and more, and slumbring out a little time,
for Heaven was his hope, and GOD his exceeding great reward. Shortly After, he began to decay more and more, and slumbering out a little time,
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(4) part (DIV2)
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after some pange and strong Conuulsions, hee fell into this last sleepe, leauing teares in euery beholders eye,
After Some pang and strong Convulsions, he fell into this last sleep, leaving tears in every beholders eye,
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(4) part (DIV2)
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and deuiding amongst vs his friendes and followers, a well witnest sorrow: and leauing this body of clay to these our last obsequies. Thus leauing him with God;
and dividing among us his Friends and followers, a well witnest sorrow: and leaving this body of clay to these our last obsequies. Thus leaving him with God;
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(4) part (DIV2)
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and to God commending our selues, I conclude. I haue but planted and watered, the Lord giue the encrease. FINIS.
and to God commending our selves, I conclude. I have but planted and watered, the Lord give the increase. FINIS.
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(4) part (DIV2)
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