The churches lamentation for the losse of the godly deliuered in a sermon, at the funerals of that truly noble, and most hopefull young gentleman, Iohn Lord Harington, Baron of Exton, Knight of the noble order of the Bath, and his Maiesties lieutenaunt of the county of Rutland, at Exton in Rutland, the last day of March 1614. Together with a patterne of piety, and the power of godlinesse expressed in his life and death, who yeelded to nature the 27. of February, 1613. when he wanted two moneths of 22 yeeres of his age. By Richard Stock, pastor of Alhallowes-Breadstreet in London.
THe elect vessell and holy Apostle both for Iewes and Gentiles Saint Paul, telleth the Corinthians, and in them the whole Church, that they were Gods husbandary; whence it will follow,
THe elect vessel and holy Apostle both for Iewes and Gentiles Faint Paul, Telleth the Corinthians, and in them the Whole Church, that they were God's husbandary; whence it will follow,
as hee soweth some in the Autumne and fall of the lease, some in winter and dead time of the yeere, some in the spring and renewing of the yeere, some in a dry season, and some in a wet;
as he Soweth Some in the Autumn and fallen of the lease, Some in winter and dead time of the year, Some in the spring and renewing of the year, Some in a dry season, and Some in a wet;
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as a skilfull master builder, &c. As Bernard speakes of himselfe, so I of my selfe, I am no Apostle: and yet (I may be bold to say) I am in stead of a Prophet, of an Apostle, I supply the place,
as a skilful master builder, etc. As Bernard speaks of himself, so I of my self, I am no Apostle: and yet (I may be bold to say) I am in stead of a Prophet, of an Apostle, I supply the place,
seed of sorrow for a season of sorrow, and a portion of Scripture containing lessons of lamentation for an Auditory, which I know well are, (as they haue iust cause) full of lamentation.
seed of sorrow for a season of sorrow, and a portion of Scripture containing Lessons of lamentation for an Auditory, which I know well Are, (as they have just cause) full of lamentation.
The first conteined in my text, is set downe first vnder a Parable and similitude, which helps both present attention, and future memory, being delightfull:
The First contained in my text, is Set down First under a Parable and similitude, which helps both present attention, and future memory, being delightful:
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& righteous men remaining in mee, who haue formerly abounded with good men of all sorts and rankes? I that haue beene as a field full fraught with Corne,
& righteous men remaining in me, who have formerly abounded with good men of all sorts and ranks? I that have been as a field full fraught with Corn,
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I am as the summer gatherings, & as the grapes of the vintage. ] To passe by many interpretations of these words, which breed confusion rather then vnderstanding:
I am as the summer gatherings, & as the grapes of the vintage. ] To pass by many interpretations of these words, which breed confusion rather then understanding:
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The word translated here, good man, is by some read, the mercifull man, and then they take it either actiuely, one that sheweth mercy & goodnesse to others;
The word translated Here, good man, is by Some read, the merciful man, and then they take it either actively, one that shows mercy & Goodness to Others;
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Hierome readeth it sanctus, as it were, one whom God hath sanctified, and of his grace consecrated to himselfe. The Septuagints reade it NONLATINALPHABET:
Jerome readeth it Sanctus, as it were, one whom God hath sanctified, and of his grace consecrated to himself. The Septuagints read it:
or taste, but will onely labour to feede you with some two or three which are most fitting our present occasion, and your prepared appetites. The first whereof is this.
or taste, but will only labour to feed you with Some two or three which Are most fitting our present occasion, and your prepared appetites. The First whereof is this.
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The scarcitie and paucitie, the decay and the defect of holy and good men hath euer beene esteemed sufficient and most iust cause of mourning and lamentation by them who suruiued them and liued after them, being good men, led and guided by Gods spirit.
The scarcity and paucity, the decay and the defect of holy and good men hath ever been esteemed sufficient and most just cause of mourning and lamentation by them who survived them and lived After them, being good men, led and guided by God's Spirit.
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Thus the Prophet Esay bewaileth when hee had prophesied how few there should be remaining that were good, As the shaking of an Oliue tree & as the grapes whē the vintage is ended. After he expresseth his sorrow; My leanenes, my leanenes; woe is me.
Thus the Prophet Isaiah bewaileth when he had prophesied how few there should be remaining that were good, As the shaking of an Olive tree & as the grapes when the vintage is ended. After he Expresses his sorrow; My leanenes, my leanenes; woe is me.
for not one of them but they are in their ranke (as Ioash the King lamented sicke Elisha, and weeping vppon his face said,) The Charet of Israel, and the horsemen of the same:
for not one of them but they Are in their rank (as Joash the King lamented sick Elisha, and weeping upon his face said,) The Chariot of Israel, and the horsemen of the same:
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As at the shoutings of the people, the walles of Ierico fel downe, so at the prayers & cries of the godly, the walles of the Church and countrey stand vp.
As At the shoutings of the people, the walls of Jericho fell down, so At the Prayers & cries of the godly, the walls of the Church and country stand up.
Secondly, because this is a forerunner, and certaine immediate signe & prediction of some fearefull iudgement & plague of God at hand ready to breake in vpon them,
Secondly, Because this is a forerunner, and certain immediate Signen & prediction of Some fearful judgement & plague of God At hand ready to break in upon them,
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As the Angel said to Lot, I can do nothing till thou be come thither, namely to bring the plague vppon Sodome and Gomorrah, but he no sooner was entred into Zoar, but instantly the Lord raigned fire and brimstone vpon Sodom and Gomorrah. As Noah was no sooner in the Arke, but in the very selfe same day were all the fountaines of the deepe broken vp,
As the Angel said to Lot, I can do nothing till thou be come thither, namely to bring the plague upon Sodom and Gomorrah, but he no sooner was entered into Zoar, but instantly the Lord reigned fire and brimstone upon Sodom and Gomorrah. As Noah was no sooner in the Ark, but in the very self same day were all the fountains of the deep broken up,
First how farre are they then from the spirit of the Prophet and holy men? what enemies to their owne strength & defence, what furtherers of their owne plagues? who wish and desire, who worke and procure the decay & diminution of the number of the godly and faithfull? who account it matter of singing rather then sorrow, of laughing then lamentation, to heare of their fall and taking away:
First how Far Are they then from the Spirit of the Prophet and holy men? what enemies to their own strength & defence, what furtherers of their own plagues? who wish and desire, who work and procure the decay & diminution of the number of the godly and faithful? who account it matter of singing rather then sorrow, of laughing then lamentation, to hear of their fallen and taking away:
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that they were not captiuated both in heart and feeling, that laughed at the punishment of theirs, who vnderstood not that in their slaughter they themselues were slaine, who thought not that in their deaths they themselues died? In the same manner may I speake of these:
that they were not captivated both in heart and feeling, that laughed At the punishment of theirs, who understood not that in their slaughter they themselves were slain, who Thought not that in their death's they themselves died? In the same manner may I speak of these:
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because they take themselues withall reproue by their carriage, more then by their words. For the voice of deeds speake more effectually then the voice of words: as Bernard saith.
Because they take themselves withal reprove by their carriage, more then by their words. For the voice of Deeds speak more effectually then the voice of words: as Bernard Says.
For (as Saluian speakes) Who can say that it is without cause, being mē altogether different in their life and manners, in whom they saw nothing that was theirs, because the whole was Gods:
For (as Salvian speaks) Who can say that it is without cause, being men altogether different in their life and manners, in whom they saw nothing that was theirs, Because the Whole was God's:
or for any other thing, yet doe they nothing more then depriue themselues of their safety and defence, lay themselues open to the plagues and iudgements of God,
or for any other thing, yet do they nothing more then deprive themselves of their safety and defence, lay themselves open to the plagues and Judgments of God,
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for as Eusebius speakes in the life of Constantine, but of that which hapned in the daies of Constantius his father, that the Emperors did so persecute the godly, that in a short time the palaces of the Emperors were destitute of all good men:
for as Eusebius speaks in the life of Constantine, but of that which happened in the days of Constantius his father, that the Emperor's did so persecute the godly, that in a short time the palaces of the Emperor's were destitute of all good men:
So is it with these, and so will it be with those who thus hate and seeke to remoue the godly and faithfull, that as Iustin Martyr spake to Antonius Pius in his second Apologie for the Christians.
So is it with these, and so will it be with those who thus hate and seek to remove the godly and faithful, that as Justin Martyr spoke to Antonius Pius in his second Apology for the Christians.
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& whē wittingly they infered vpon thē the losse of this present life, vnwittingly they conferred vppon thē the gain of the life to come• yea as Euseb. reporteth the speech of Lucius to Vrbilius the Gouernor condemned for speaking against his sentence which hee gaue against Christians,
& when wittingly they inferred upon them the loss of this present life, unwittingly they conferred upon them the gain of the life to come• yea as Eusebius Reporteth the speech of Lucius to Vrbilius the Governor condemned for speaking against his sentence which he gave against Christians,
For as Chrysostome saith, As the Israelites going cut of Egipt, Egipt was destroyed, so when the godly shall be quite departed out of the world, the world shall be destroyed.
For as Chrysostom Says, As the Israelites going Cut of Egypt, Egypt was destroyed, so when the godly shall be quite departed out of the world, the world shall be destroyed.
why else do the suruiuing godly mourne and bewaile them, when there is no band of nature, no worldly or ciuill respect that wrings teares and sorrow from them,
why Else do the surviving godly mourn and bewail them, when there is no band of nature, no worldly or civil respect that wrings tears and sorrow from them,
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Doubtles as Elisha said to Iehoram, If it were not that I regarded the presence of Iehoshaphat King of Iuda, I would not haue looked towards thee, nor seene thee:
Doubtless as Elisha said to Jehoram, If it were not that I regarded the presence of Jehoshaphat King of Iuda, I would not have looked towards thee, nor seen thee:
So may wee say of the faithfull of the land, that at all times their suites to God when they were feruent, preuailed more then the swords of our Captaines and souldiers;
So may we say of the faithful of the land, that At all times their suits to God when they were fervent, prevailed more then the swords of our Captains and Soldiers;
our prosperity, our plenty standeth against vs, and hath bewitched vs, wee are so drunke with the pleasures thereof, that as drunken men we see no danger,
our Prosperity, our plenty Stands against us, and hath bewitched us, we Are so drunk with the pleasures thereof, that as drunken men we see no danger,
But to draw to an end of this point (Honorable and beloued) had the old world cause to feare and mourne when Noah went into the Arke? was it high time for Sodom to lament when Lot was taken away,
But to draw to an end of this point (Honourable and Beloved) had the old world cause to Fear and mourn when Noah went into the Ark? was it high time for Sodom to lament when Lot was taken away,
or time will come when you shall trust me, that we haue cause and cause againe to lament and mourne, not for them who dying in the Lord, are happy with the Lord,
or time will come when you shall trust me, that we have cause and cause again to lament and mourn, not for them who dying in the Lord, Are happy with the Lord,
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and it hastneth the faster, because they that kept it from vs, are remooued. Men vse to fence and defend, to keepe watch and ward ouer their corne fields,
and it hasteneth the faster, Because they that kept it from us, Are removed. Men use to fence and defend, to keep watch and ward over their corn fields,
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but though the subiect die, yet cannot the Soueraigne put away death with his Scepter. I haue said ye are Gods, and ye all are children of the most high:
but though the Subject die, yet cannot the Sovereign put away death with his Sceptre. I have said you Are God's, and you all Are children of the most high:
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Yea the dumbe and dead bodies cry this aloud to vs. As Basill of Seleucia saith of Noah: hee preached without preaching, euery stroke of the Arke was a reall sermon of repentance,
Yea the dumb and dead bodies cry this aloud to us As Basil of Seleucia Says of Noah: he preached without preaching, every stroke of the Ark was a real sermon of Repentance,
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Gods will is his deede (as Cyprian saith, if he haue once willd it, it is as good as wrought if he haue decreed it, it is as certaine as if it were done.
God's will is his deed (as Cyprian Says, if he have once willed it, it is as good as wrought if he have decreed it, it is as certain as if it were done.
Secondly, because all of all sorts and conditions are made of one mould and one matter, made of clay and earth, whose foundatiō is in the dust, which shall be destroied before the moth.
Secondly, Because all of all sorts and conditions Are made of one mould and one matter, made of clay and earth, whose Foundation is in the dust, which shall be destroyed before the moth.
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this viperous damme by such a daughter, this beast by such a brood, had it not been for sinne, death had neuer entred into the world and were it not for death sinne would neuer goe out of the world:
this viperous dam by such a daughter, this beast by such a brood, had it not been for sin, death had never entered into the world and were it not for death sin would never go out of the world:
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As Basill saith, God made not death, but we our selues by our wicked minds, of our owne accorde, wee haue drawne it on our selues, which God did not at all forbid,
As Basil Says, God made not death, but we our selves by our wicked minds, of our own accord, we have drawn it on our selves, which God did not At all forbid,
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God as the true Physitian hath appointed death to be a physicall purgation for the vtter rooting out and putting away of sinne, that we may be made faultlesse and innocent:
God as the true physician hath appointed death to be a physical purgation for the utter rooting out and putting away of sin, that we may be made faultless and innocent:
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for the putting away of those disgraces, and the repairing of his ruines and decaies, must by death be dissolued into the earth, thence to be raised vp againe perfect, and without default.
for the putting away of those disgraces, and the repairing of his ruins and decays, must by death be dissolved into the earth, thence to be raised up again perfect, and without default.
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or earthen vessell, the more subiect it is to breaking, so they to mortality: And therefore both they, and all must labor for this spirituall Arithmeticke.
or earthen vessel, the more Subject it is to breaking, so they to mortality: And Therefore both they, and all must labour for this spiritual Arithmetic.
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for seenig euery man must die, and hath a course to finish, which being finished, he must away, it is speciall wisdome to learne to know the length of his daies,
for seenig every man must die, and hath a course to finish, which being finished, he must away, it is special Wisdom to Learn to know the length of his days,
So Moses wise in all the wisdome of Egypt and Israel, accounted faithfull in the house of God, prayed yet for this point of wisdome to be informed in it, as well himselfe as others.
So Moses wise in all the Wisdom of Egypt and Israel, accounted faithful in the house of God, prayed yet for this point of Wisdom to be informed in it, as well himself as Others.
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and not be able to measure that which the Prophet hath measured with his span? What will it auaile him if with the Astronomer he be able to obserue and know the motion of the heauens,
and not be able to measure that which the Prophet hath measured with his span? What will it avail him if with the Astronomer he be able to observe and know the motion of the heavens,
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and yet haue his heart so buried in the earth, that he cannot thinke of that which passeth away as swiftly as them? What profit if he be able with the Philosopher to search out the causes of many effects,
and yet have his heart so buried in the earth, that he cannot think of that which passes away as swiftly as them? What profit if he be able with the Philosopher to search out the Causes of many effects,
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Many men beate their heads about friuolous matters, some being more busie to know where Hell is (saith Chrysostome ) then how to auoide the paines of it, others pleasing themselues in pelting and needlesse questions to seeme singular amongst men, neglecting this, & the like necessary things:
Many men beat their Heads about frivolous matters, Some being more busy to know where Hell is (Says Chrysostom) then how to avoid the pains of it, Others pleasing themselves in pelting and needless questions to seem singular among men, neglecting this, & the like necessary things:
so by studie of the Scriptures ought they to search, & so may they come to know the time of the returne from their exile on the earth, to their country in heauen;
so by study of the Scriptures ought they to search, & so may they come to know the time of the return from their exile on the earth, to their country in heaven;
Secondly, must euery one die? & wil no priuiledg protect thē? nay, it is certaine that they can carry none of their priuiledges with them out of the world,
Secondly, must every one die? & will no privilege Pact them? nay, it is certain that they can carry none of their privileges with them out of the world,
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It is wisdom then in euery one, to labor to be fitted for this passage Let vs be prepared to this iourney (as Chrysostome saith) for we haue need of much prouision,
It is Wisdom then in every one, to labour to be fitted for this passage Let us be prepared to this journey (as Chrysostom Says) for we have need of much provision,
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or cast out by the Prince of the country, to lay out all they are worth vppon some farme or Lordship there, neuer prouiding for that which they may carry with them to their county adorne them when they come there, specially if the so imploying of themselues & their estate, be a meanes to keepe them from the enioying of the happinesse of their country;
or cast out by the Prince of the country, to lay out all they Are worth upon Some farm or Lordship there, never providing for that which they may carry with them to their county adorn them when they come there, specially if the so employing of themselves & their estate, be a means to keep them from the enjoying of the happiness of their country;
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And being here from home, strangers in the body, absent from the Lord, and our owne land (as the Apostle speaketh) whence we know wee shall be called, either by a naturall or a violent death, ordinary or extraordinary, taken away by God,
And being Here from home, Strangers in the body, absent from the Lord, and our own land (as the Apostle speaks) whence we know we shall be called, either by a natural or a violent death, ordinary or extraordinary, taken away by God,
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They will then be eternall riches, and wee shall be eternall by them; and though death dissolue body and soule, and destroy our present being in th• life,
They will then be Eternal riches, and we shall be Eternal by them; and though death dissolve body and soul, and destroy our present being in th• life,
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So of Ieroboams sonne only of Ieroboam house shall come to the graue, because in him is found some goodnesse, towards the Lord God of Israell in the house of Ieroboam, The Preacher teacheth vs this, Though a sinner doe euill an hundred times,
So of Ieroboams son only of Jeroboam house shall come to the graven, Because in him is found Some Goodness, towards the Lord God of Israel in the house of Jeroboam, The Preacher Teaches us this, Though a sinner do evil an hundred times,
Now this truth is confirmed vnto vs by two arguments, the one drawne from the malice of the wicked against the godly, the other from the mercy of God to the godly.
Now this truth is confirmed unto us by two Arguments, the one drawn from the malice of the wicked against the godly, the other from the mercy of God to the godly.
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He checketh vs for offending against the law, and blameth vs as transgressors of discipline, vers. 14. He is made to reprooue our thoughts, it greeueth vs also to looke vpon him,
He checketh us for offending against the law, and blameth us as transgressors of discipline, vers. 14. He is made to reprove our thoughts, it Grieveth us also to look upon him,
So them out of the world, and as Huldah the Prophetesse sent Iosiah word by his messengers and from the Lord, Behold, I will gather thee to thy fathers,
So them out of the world, and as Huldah the Prophetess sent Josiah word by his messengers and from the Lord, Behold, I will gather thee to thy Father's,
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Plotinus the Philosopher as Austin hath it, De ciuitate dei, saw this in part, This very thing that men are bodily mortall, hee thought it an appurtenance to the mercy of God the Father,
Plotinus the Philosopher as Austin hath it, De ciuitate dei, saw this in part, This very thing that men Are bodily Mortal, he Thought it an appurtenance to the mercy of God the Father,
For to be in it, though dead, was specially respected of the Fathers, as we see by Iacob and Ioseph. But these restraine this promise and Gods bounty too much.
For to be in it, though dead, was specially respected of the Father's, as we see by Iacob and Ioseph. But these restrain this promise and God's bounty too much.
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and after take him thence, and in a richer soile, and only healthfull aire, giue him a fee simple of such a thing as for fruitfulnesse and pleasantnesse far surpassing the other, hath he not delt faithfully and fatherly with him? Chrysostome vseth this similitude, I confesse to a different purpose,
and After take him thence, and in a Richer soil, and only healthful air, give him a fee simple of such a thing as for fruitfulness and pleasantness Far surpassing the other, hath he not dealt faithfully and fatherly with him? Chrysostom uses this similitude, I confess to a different purpose,
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Here is comfort ouer those that are departed, when any man shall see his friend taken away by an vntimely death, nothing hath befallen him but that which hath done, may doe,
Here is Comfort over those that Are departed, when any man shall see his friend taken away by an untimely death, nothing hath befallen him but that which hath done, may do,
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In respect of the common iudgement of men, when the sergeant death aresteth a man (before he hath as it seemeth runne the hower glasse of his life, which nature might afford) they deeme it like the Prophet Ahijah that met with Ieroboams wife,
In respect of the Common judgement of men, when the Sergeant death arresteth a man (before he hath as it seems run the hour glass of his life, which nature might afford) they deem it like the Prophet Ahijah that met with Ieroboams wife,
and told her, that hee was sent with heauy tidings, and namely with that specially, viz. Thy child shall die. So these iudge it heauy tydings, to heare that their friends are like apples, pulled before they be ripe,
and told her, that he was sent with heavy tidings, and namely with that specially, viz. Thy child shall die. So these judge it heavy tidings, to hear that their Friends Are like Apples, pulled before they be ripe,
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yet they haue this benefit before those that grow longer, and liue more yeeres, they are freed from the violence of the wine presse, that others fall into,
yet they have this benefit before those that grow longer, and live more Years, they Are freed from the violence of the wine press, that Others fallen into,
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As Tertullian comforted the martyrs, If thou hast lost any of the ioies of this life, it is trading to loose some lesser matter, that thou maist gaine greater.
As Tertullian comforted the Martyrs, If thou hast lost any of the Joys of this life, it is trading to lose Some lesser matter, that thou Mayest gain greater.
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They haue made a most gainfull traffique, and happy change, they haue lost shadowes, and gained substāces, they haue parted with lead and found gold, they haue lost earthly things,
They have made a most gainful traffic, and happy change, they have lost shadows, and gained substances, they have parted with led and found gold, they have lost earthly things,
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and possesse heauenly, and are made very rich in a short time, yea obtained that in a very short time, which many labour for twice or thrice as long before they can obtaine it.
and possess heavenly, and Are made very rich in a short time, yea obtained that in a very short time, which many labour for twice or thrice as long before they can obtain it.
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None would grieue to see his friend come sooner then ordinary, more speedily then vsually others doe to riches and honors, to see his friend or child outstrip others,
None would grieve to see his friend come sooner then ordinary, more speedily then usually Others do to riches and honours, to see his friend or child outstrip Others,
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as Lot did the Angels, who came to fetch him out of Sodom: for though he be pulled from his seate, which was to him as the plaine of Sodom seemed to Lot, as a pleasant Paradice,
as Lot did the Angels, who Come to fetch him out of Sodom: for though he be pulled from his seat, which was to him as the plain of Sodom seemed to Lot, as a pleasant Paradise,
then with daily conflicts incounter his darts & weapons, wee must grapple with couetousnes, wantonnes, with anger & ambition, we haue a daily and tedious combate with the corruptions of the flesh, and inticements of the world.
then with daily conflicts encounter his darts & weapons, we must grapple with covetousness, wantonness, with anger & ambition, we have a daily and tedious combat with the corruptions of the Flesh, and enticements of the world.
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& the lamb, yea as a bride to his beloued Bridegroome, that that which the bride desired that he would come, that she might haue his presence he inioies before his general cōming, preuenting as it were his cōming by his going to him by, the means of this imature doth.
& the lamb, yea as a bride to his Beloved Bridegroom, that that which the bride desired that he would come, that she might have his presence he enjoys before his general coming, preventing as it were his coming by his going to him by, the means of this imature does.
Now how should that but be a welcome guest, how but a choice blessing, which as a gentle guide leadeth him to his Christ, carrieth his soule to hir beloued husband.
Now how should that but be a welcome guest, how but a choice blessing, which as a gentle guide leads him to his christ, Carrieth his soul to his Beloved husband.
Thus may and ought euery good man to resolue with Ambrose, to pray with Simeon, to triumph with Paul, when hee shalbe carried swiftly from the Coast of his banishment towards his owne country, not with the wind onely against the tide, not with the tide against the winde,
Thus may and ought every good man to resolve with Ambrose, to pray with Simeon, to triumph with Paul, when he shall carried swiftly from the Coast of his banishment towards his own country, not with the wind only against the tide, not with the tide against the wind,
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and made themselues euill thought of, and those they cōmended neuer the better, but haue giuen the occasion that the hearers who knew the deceased better then themselues, haue raked into their liues,
and made themselves evil Thought of, and those they commended never the better, but have given the occasion that the hearers who knew the deceased better then themselves, have raked into their lives,
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the most hopefull Gentleman, of a subiect, for the common good of the Church and common wealth (if my loue deceiue me not) that many ages haue afforded vs, of what ranck & condition soeuer they were:
the most hopeful Gentleman, of a Subject, for the Common good of the Church and Common wealth (if my love deceive me not) that many ages have afforded us, of what rank & condition soever they were:
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In speaking of whom, I feare, as Chrysostome did when hee fell occasionally into the commendations of Saint Paul; Lest my speech should rather blemish and diminish the praise of so great a personage, then any waies adorne it:
In speaking of whom, I Fear, as Chrysostom did when he fell occasionally into the commendations of Saint Paul; Lest my speech should rather blemish and diminish the praise of so great a personage, then any ways adorn it:
nor haue any profit by it, no more then a channel or riuer that sloweth from a pure and wholesome spring if it be corrupt & defiled, whereof the world hath too many, who are not so much honoured by their noble auncesters,
nor have any profit by it, no more then a channel or river that sloweth from a pure and wholesome spring if it be corrupt & defiled, whereof the world hath too many, who Are not so much honoured by their noble Ancestors,
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Dignitas in indigno ornamentum in Luto, saith Saluian; Honor in an vnhonorable mā, is like an ornament in the dirt, a iewell in the dunghill more defiled then it can adorne.
Dignitas in indigno ornamentum in Luto, Says Salvian; Honour in an vnhonorable man, is like an ornament in the dirt, a jewel in the dunghill more defiled then it can adorn.
Alas for griefe, that in this age of the world it may be spoken to many, which Nazianzene reports was sometime spoken to a Noble man dispising another that was come of meane parentage,
Alas for grief, that in this age of the world it may be spoken to many, which Nazianzene reports was sometime spoken to a Noble man despising Another that was come of mean parentage,
My parentage is a reproach to me, but thour art a reproach to thy parentage. This honorable Lord as a thankfull man for honour receiued, returned honour to his auncestors,
My parentage is a reproach to me, but thour art a reproach to thy parentage. This honourable Lord as a thankful man for honour received, returned honour to his Ancestors,
and that with aduantage, being no lesse honorable to them, then they were to him: I know they will acknowledge and subscribe to this with much ioy & comfort.
and that with advantage, being no less honourable to them, then they were to him: I know they will acknowledge and subscribe to this with much joy & Comfort.
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So Hierome. It is a thing of noe smale account with God, for men to bring vp their children well, and in the feare of God, especially men Children, which as Chrysostome saith, is A greater burden,
So Jerome. It is a thing of no small account with God, for men to bring up their children well, and in the Fear of God, especially men Children, which as Chrysostom Says, is A greater burden,
but they are common to many others, yet in this different, namely in the well vsing and applying of them A good wit (saith one) vnsanctified, is a prey for the Diuell;
but they Are Common to many Others, yet in this different, namely in the well using and applying of them A good wit (Says one) unsanctified, is a prey for the devil;
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For his learning, I must leaue it to others to speake, that had occasion to confer with him and cōuerse with him in that course, I meane for humane knowledge of tongues and arts,
For his learning, I must leave it to Others to speak, that had occasion to confer with him and converse with him in that course, I mean for humane knowledge of tongues and arts,
For he had attained that measure, that I neuer knew in any of what ranke soeuer of his yeeres, (that did not intend to make it their profession) I haue conferred with him many and many times, I neuer knew the question come in our way, which he was not able suddenly and vnderstandingly to speake vnto.
For he had attained that measure, that I never knew in any of what rank soever of his Years, (that did not intend to make it their profession) I have conferred with him many and many times, I never knew the question come in our Way, which he was not able suddenly and understandingly to speak unto.
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which is, Turpis curiositas (saith the Father a filthy curiosity. Nor, as others who desired it, vt sciātur ipsi; that they might be known, which is, turpis vanitas, foule vanity:
which is, Shameful curiositas (Says the Father a filthy curiosity. Nor, as Others who desired it, vt sciātur ipsi; that they might be known, which is, Shameful vanitas, foul vanity:
others desired knowledge, vt aedificent, that they might profit others, which was charitas, charity, and as others, vt aefidificentur, that they might be edified,
Others desired knowledge, vt aedificent, that they might profit Others, which was charitas, charity, and as Others, vt aefidificentur, that they might be edified,
nay his lips not heard to vtter any vnchast, nay scarsely vnseemly speech, as many report of him, with whom happily he would haue spoken more liberally and opened himselfe more freely then with me:
nay his lips not herd to utter any unchaste, nay scarcely unseemly speech, as many report of him, with whom happily he would have spoken more liberally and opened himself more freely then with me:
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which was the more commendable in him, because he was as Hierome speaketh in lubrica aetate, in a slippery age, in the flower of his youth; but yet more, because:
which was the more commendable in him, Because he was as Jerome speaks in Lubrica Age, in a slippery age, in the flower of his youth; but yet more, Because:
and baites of vncleannes, of whom Saint Augustine speaketh thus, To see them, hurts the heart, to heare them, inflames the mind, to touch them stirres vp the flesh,
and baits of uncleanness, of whom Saint Augustine speaks thus, To see them, hurts the heart, to hear them, inflames the mind, to touch them stirs up the Flesh,
and rare in feasting, and frequent in fasting (of which, when I come to his religion.) he was moreouer a great auoider of idlenesse and sleepe, the two nurses of vncleannes;
and rare in feasting, and frequent in fasting (of which, when I come to his Religion.) he was moreover a great avoider of idleness and sleep, the two Nurse's of uncleanness;
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with his will he ordinarily neuer slept aboue six howres, and when he lay awake, he sought to exclude all euill thoughts with meditation vpō some heauenly things,
with his will he ordinarily never slept above six hours, and when he lay awake, he sought to exclude all evil thoughts with meditation upon Some heavenly things,
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If any thinke that to impeach his iustice, that he left not the land to the heire male, to vphold the house, I must tel thē that in iustice, the paying of iust debts ought to be preferred before vpholding or houses,
If any think that to impeach his Justice, that he left not the land to the heir male, to uphold the house, I must tell them that in Justice, the paying of just debts ought to be preferred before upholding or houses,
and the taile being cut off as I am enformed (by his father) in this honorable respect, to pay euery man his owne, his sisters were neerer to him then his cosien german, both by the law of God and nature, who being honorable Ladies, professors of religiō,
and the tail being Cut off as I am informed (by his father) in this honourable respect, to pay every man his own, his Sisters were nearer to him then his cosien germane, both by the law of God and nature, who being honourable Ladies, professors of Religion,
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And now honorable & beloued, I come to the third branch, & the third effect of this sauing knowledge, his godlinesse and religion, of whom I may say as Saluian saith of one, That he was noble in that faith which alwaies in all addressings, is an ornament,
And now honourable & Beloved, I come to the third branch, & the third Effect of this Saving knowledge, his godliness and Religion, of whom I may say as Salvian Says of one, That he was noble in that faith which always in all addressings, is an ornament,
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This, this is the Temple that sanctifies the gold, this is the Altar that sanctifies the offering, by this the sobrietie and iustice (which in an heathen or ciuill man, without this, are but glistering sinnes as, Austine cals them) in him were glorious vertues.
This, this is the Temple that Sanctifies the gold, this is the Altar that Sanctifies the offering, by this the sobriety and Justice (which in an heathen or civil man, without this, Are but glistering Sins as, Augustine calls them) in him were glorious Virtues.
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For this in generall, such was his pietie, that not I onely, but many others, better able to iudge then my selfe, will affirme with me, that we knew not any of what rank soeuer, in whō we discerned more,
For this in general, such was his piety, that not I only, but many Others, better able to judge then my self, will affirm with me, that we knew not any of what rank soever, in whom we discerned more,
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How and whereby we discerned this, I will discouer to you in particular, which when you haue heard, I doubt not but you wil iudge, that we conceited not things amisse, but as they were.
How and whereby we discerned this, I will discover to you in particular, which when you have herd, I doubt not but you will judge, that we conceited not things amiss, but as they were.
he had of latter times read ouer in this course Caluins Institutions, and was at the time of his sicknes reading the workes of a reuerend man now liuing, one M. Rogers. And all this hee did besides that which was performed with all the familie, with whom hee ioined in the order his honorable father left in the familie namely, reading of the Psalmes, and a chapter, togither with praier, according to the order of our Church,
he had of latter times read over in this course Calvin's Institutions, and was At the time of his sickness reading the works of a reverend man now living, one M. Rogers. And all this he did beside that which was performed with all the family, with whom he joined in the order his honourable father left in the family namely, reading of the Psalms, and a chapter, together with prayer, according to the order of our Church,
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and after his owne priuat praier, disposed himselfe to some serious studie (if some speciall busines interrupted not his course) for the space of 3. or 4. howers;
and After his own private prayer, disposed himself to Some serious study (if Some special business interrupted not his course) for the Molle of 3. or 4. hours;
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Soone after dinner, if hee had the opportunitie, he ordinarily withdrew himselfe for a while to the meditating vppon some Sermons which hee had lately heard,
Soon After dinner, if he had the opportunity, he ordinarily withdrew himself for a while to the meditating upon Some Sermons which he had lately herd,
yea many times trauelling by land or water, hee performed this duety, and then would desire his companions to forbeare talke, they might thinke a while he did ordinarily meditate and call to minde 4. or 5. in a day.
yea many times travelling by land or water, he performed this duty, and then would desire his Sodales to forbear talk, they might think a while he did ordinarily meditate and call to mind 4. or 5. in a day.
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and to get instructions from them who were skilfull in the discipline of War, or in the Mathematikes and Nauigation, wherein some report he had made great successe for his age and time.
and to get instructions from them who were skilful in the discipline of War, or in the Mathematics and Navigation, wherein Some report he had made great success for his age and time.
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after praiers with them, hee withdrew himselfe from his seruants and friends, and there in a booke which hee kept for the account of his life, hee set down what he had done al that day,
After Prayers with them, he withdrew himself from his Servants and Friends, and there in a book which he kept for the account of his life, he Set down what he had done all that day,
He was a most religious obseruer of the Saboth, in publike & priuate duties, professing to affect the publike meanes (if hee were where hee could enioy them) before all priuate,
He was a most religious observer of the Sabbath, in public & private duties, professing to affect the public means (if he were where he could enjoy them) before all private,
though they were differently performed, and had resolued, though hee entertained an houshold Chaplaine, yet euer to frequent the publike assemblies vppon the Sabboth day, a thing worthy the noting, to the reproofe of many of his owne,
though they were differently performed, and had resolved, though he entertained an household Chaplain, yet ever to frequent the public assemblies upon the Sabbath day, a thing worthy the noting, to the reproof of many of his own,
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After he had heard, he vsually withdew himselfe from company before dinner, if hee were so fitted for circumstāces, that he might for the space of halfe an hower meditate vpon what he had heard,
After he had herd, he usually withdew himself from company before dinner, if he were so fitted for Circumstances, that he might for the Molle of half an hour meditate upon what he had herd,
After the afternoones publike exercise (two of his seruants hauing written, his memory being such as it exceeded often times all their writings) he repeated with his seruants before supper both the Sermons,
After the afternoons public exercise (two of his Servants having written, his memory being such as it exceeded often times all their writings) he repeated with his Servants before supper both the Sermons,
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And that which helped him the better to keep the Sabboth, hee was constantly accustomed vppon Saturday at night, besides his account for the day, to call himselfe to a strict account how he had spent the whole weeke, that according as he found his estate, hee might better fit himselfe to sanctifie the Sabboth following.
And that which helped him the better to keep the Sabbath, he was constantly accustomed upon Saturday At night, beside his account for the day, to call himself to a strict account how he had spent the Whole Week, that according as he found his estate, he might better fit himself to sanctify the Sabbath following.
that vpon the Saturday he tooke a view of all the weeke, so vpon the moneth Saturday, hee tooke a view of al the former moneth, to se how he had bettered,
that upon the Saturday he took a view of all the Week, so upon the Monn Saturday, he took a view of all the former Monn, to see how he had bettered,
& to fit himselfe to feast at Christs table, he fasted the Saturday before (besides many other times when hee humbled himselfe) spending the day in praier, with meditation,
& to fit himself to feast At Christ table, he fasted the Saturday before (beside many other times when he humbled himself) spending the day in prayer, with meditation,
and examination of himselfe and his estate, how it was with him since his last receiuing, neuer comming out of his studie (vnlesse very importunate occasions pressed him) till towards supper time,
and examination of himself and his estate, how it was with him since his last receiving, never coming out of his study (unless very importunate occasions pressed him) till towards supper time,
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And for the space of an hower, hee read with his seruants that should communicate with him, a little treatise that is in print, teaching men how to bee prepared for worthy receiuing.
And for the Molle of an hour, he read with his Servants that should communicate with him, a little treatise that is in print, teaching men how to be prepared for worthy receiving.
And all this pietie and godlines did this noble heart practise in this age (to speake no more particularly you may if you please, apply it to other particulars) in this age, I say, which is such as Saluian complained his times were, that is, wherein, If any of the Nobles began to be conuerted vnto God, straight way hee lost the honour of his Nobilitie:
And all this piety and godliness did this noble heart practise in this age (to speak no more particularly you may if you please, apply it to other particulars) in this age, I say, which is such as Salvian complained his times were, that is, wherein, If any of the Nobles began to be converted unto God, straight Way he lost the honour of his Nobilt:
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how impious a thing is it for Christians to contemne men for the religion of Christ? As Hierome to some, Thou which callest thy selfe a Christian, lay downe the weapons of the Gentiles,
how impious a thing is it for Christians to contemn men for the Religion of christ? As Jerome to Some, Thou which Callest thy self a Christian, lay down the weapons of the Gentiles,
and the sonne of God, without rebuke, in a naughty and crooked nation, amongst whom hee shined as a light in the world, holding forth the words of life,
and the son of God, without rebuke, in a naughty and crooked Nation, among whom he shined as a Light in the world, holding forth the words of life,
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when it was for the Lord & for his seruice, he would yet be more vile then thus, knowing well the time should come, that he should be had in honour of those that dishonoured him, and that for these things.
when it was for the Lord & for his service, he would yet be more vile then thus, knowing well the time should come, that he should be had in honour of those that dishonoured him, and that for these things.
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and for refreshing of the poore members of Christ, he gaue yearely, by the hands of a priuate friend (besides many and many occasionall workes of charitie) the summe of twenty pounds,
and for refreshing of the poor members of christ, he gave yearly, by the hands of a private friend (beside many and many occasional works of charity) the sum of twenty pounds,
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yea such was his liberality in this kinde, (which is come to my knowledge by his accounts) that he gaue the tenth of his allowance to the poore, and other good vses;
yea such was his liberality in this kind, (which is come to my knowledge by his accounts) that he gave the tenth of his allowance to the poor, and other good uses;
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Finally, all these were beautified, and adorned with such admirable humility, as is rarely found in any, specially in those, that haue things, which naturally for the most part puffe vp the minde,
Finally, all these were beautified, and adorned with such admirable humility, as is rarely found in any, specially in those, that have things, which naturally for the most part puff up the mind,
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But if a man keepe his innocencie, and withall addes himilitie, seemes not this man vnto thee to posses a double beauty of his soule? This Honorable vessell was double gilt, with true and intire innocencie (though imperfect through humane frailty) and true humility.
But if a man keep his innocence, and withal adds himilitie, seems not this man unto thee to poss a double beauty of his soul? This Honourable vessel was double gilded, with true and entire innocence (though imperfect through humane frailty) and true humility.
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when hee was visited with sicknes from God, whereof he died. Touching his carriage and comforts therein, wee cannot doubt but that it was very religious,
when he was visited with sickness from God, whereof he died. Touching his carriage and comforts therein, we cannot doubt but that it was very religious,
and these very great, when such a life went before, wherein there was such preparation and prouision, such a foundation laid vp in store, against this euill day.
and these very great, when such a life went before, wherein there was such preparation and provision, such a Foundation laid up in store, against this evil day.
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or most of his sicknes, whom I dare trust, not mine owne eares better (otherwise I am iealous of all friends reports in this case) I will deliuer vnto you as briefely as it was deliuered vnto me, which was thus.
or most of his sickness, whom I Dare trust, not mine own ears better (otherwise I am jealous of all Friends reports in this case) I will deliver unto you as briefly as it was Delivered unto me, which was thus.
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From the first day of his sicknes, hee apprehended strongly the expectation of death (though diuers thought nothing lesse till a day or two before his dying day) & therefore hee addressed himselfe thereunto;
From the First day of his sickness, he apprehended strongly the expectation of death (though diverse Thought nothing less till a day or two before his dying day) & Therefore he addressed himself thereunto;
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He brake forth often into heauenly speeches expressing his desire to be dissolued, and to be at home with his God and Father, professing not two howers before his death, that he still felt the assured comforts of his saluation by Christ,
He brake forth often into heavenly Speeches expressing his desire to be dissolved, and to be At home with his God and Father, professing not two hours before his death, that he still felt the assured comforts of his salvation by christ,
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& so finished his life in peace and ioy of the holie Ghost, vttering neere his death these longing words, O that ioy, O my God when shall I be with thee? Which ioy he vndoubtedly enioyeth,
& so finished his life in peace and joy of the holy Ghost, uttering near his death these longing words, Oh that joy, Oh my God when shall I be with thee? Which joy he undoubtedly Enjoyeth,
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Thus honorable, and beloued, you see by these things, the worth and excellency of this deceased person, honorable both by nature and grace, the more his worth was by these naturall and spirituall endowments, the greater our losse,
Thus honourable, and Beloved, you see by these things, the worth and excellency of this deceased person, honourable both by nature and grace, the more his worth was by these natural and spiritual endowments, the greater our loss,
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His kinde and familiar friends, who are bereft of such a true harted Ionathan, one that was very kind vnto them, whose loue vnto them was wonderful, specially to him whō he termed in his Wil, his deare friend.
His kind and familiar Friends, who Are bereft of such a true hearted Ionathan, one that was very kind unto them, whose love unto them was wondered, specially to him whom he termed in his Will, his deer friend.
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And not these only, but more generally others haue cause to mourne and bewaile, as the Church, who hath lost so hopefull and noble a Theophilus, that would haue defended her truth and doctrine;
And not these only, but more generally Others have cause to mourn and bewail, as the Church, who hath lost so hopeful and noble a Theophilus, that would have defended her truth and Doctrine;
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The common wealth, and specially this little Shire whereof he was L. Lieutenant, that hath lost so hopefull a Nehemiah, who would haue set himselfe for the publike good,
The Common wealth, and specially this little Shire whereof he was L. Lieutenant, that hath lost so hopeful a Nehemiah, who would have Set himself for the public good,
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and so gouerned them that he would not only not oppresse them himselfe, but haue to his vtmost power prouided that they should be free from the oppression of others.
and so governed them that he would not only not oppress them himself, but have to his utmost power provided that they should be free from the oppression of Others.
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And here I will not omit that which may make the losse the greater, something since brought vnto me by his deare friend, of two purposes he had for experiēce, to adde to the former grounds of his study, the better to haue enabled himselfe for his Countries seruice.
And Here I will not omit that which may make the loss the greater, something since brought unto me by his deer friend, of two Purposes he had for experience, to add to the former grounds of his study, the better to have enabled himself for his Countries service.
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well, and had you rather he should be inheritor of these of yours, then of those heauenly? What doe you desire he should enioy perishing things, which within a small while he must cast away,
well, and had you rather he should be inheritor of these of yours, then of those heavenly? What do you desire he should enjoy perishing things, which within a small while he must cast away,
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How may his worthy friends roioyce for him, when we can say to them as Hierome to Heliodorus, comforting him ouer the death of his Nephew Nepotian, who died in his youth, Thou shouldst vnderstand that he doeth not die but decease,
How may his worthy Friends roioyce for him, when we can say to them as Jerome to Heliodorus, comforting him over the death of his Nephew Nepotian, who died in his youth, Thou Shouldst understand that he doth not die but decease,
As Bernard of his friend Gerard, And I confesse it turnes my mourning almost altogether into singing, wholes being intent vpon his glory, I forget almost my owne misery.
As Bernard of his friend Gerard, And I confess it turns my mourning almost altogether into singing, wholes being intent upon his glory, I forget almost my own misery.
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If this were the way that he trauelled Eastward to the heauenly Hierusalem, if you goe Westward towards the cursed citie Hiericho, you shall neuer come to Hierusalem the place of blessednesse and happinesse.
If this were the Way that he traveled Eastward to the heavenly Jerusalem, if you go Westward towards the cursed City Jericho, you shall never come to Jerusalem the place of blessedness and happiness.
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But to conclude all, It is written of Hierome, that when hee had read the life and death of Hilarion, and saw that after hee liued religiously, he died most comfortably,
But to conclude all, It is written of Jerome, that when he had read the life and death of Hilarion, and saw that After he lived religiously, he died most comfortably,
and are truelie informed how truelie religious the one, and certainly comfortable the other was, say you with Hierome, well, This noble shall be our champion, whom wee will imitate, we wil follow his Chastitie, his Iustice, his Piety will we imitate.
and Are truly informed how truly religious the one, and Certainly comfortable the other was, say you with Jerome, well, This noble shall be our champion, whom we will imitate, we will follow his Chastity, his justice, his Piety will we imitate.
And so if you indeuour and doe, say and performe, you shal be sure to enioy that in future time, which he possesseth in the present, heauenly and eternall blisse and happinesse, through the merits and mercies of Iesus Christ, to whom with the Father and the Holie ghost, be ascribed of vs and in all the Churches of the Saints, All glory, and maiesty,
And so if you endeavour and do, say and perform, you shall be sure to enjoy that in future time, which he Possesses in the present, heavenly and Eternal bliss and happiness, through the merits and Mercies of Iesus christ, to whom with the Father and the Holy ghost, be ascribed of us and in all the Churches of the Saints, All glory, and majesty,
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Non sum Propheta, non sum Apostolus: & Prophetae tamen & Apostoli (audeo dicere) vice fungo•: & quibus non equor meritis, eorum impli•or curis. super Cant. Ier. 46.
Non sum Propheta, non sum Apostles: & Prophets tamen & Apostles (audeo dicere) vice fungo•: & quibus non equor Meritis, Their impli•or Care. super Cant Jeremiah 46.
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Int••mini presentem mensam, quomodo supernis est refert• delicijs spiritualia sunt, et diuina, quae nobis in ra appo•untur. Bernard: super Cant ▪ serm ▪ 29.
Int••mini presentem Mensam, quomodo supernis est refert• delicijs spiritualia sunt, et Divine, Quae nobis in ra appo•untur. Bernard: super Cant ▪ sermon ▪ 29.
An credimus forte quod Captinus populus ille nō fuerit, qui laetus tunc in suorum captiuitatibus fuit? Captinus corde et sensu non erat qui inter suorum supplicia ridebat, qui iugulari se in suorum iugulis non intelligebat, qui m••i•st in suorum mortibus non put•bat? Salutanu• de Guber. De li. 5.
an Credimus forte quod Captinus populus Isle nō fuerit, qui Laetus tunc in suorum captiuitatibus fuit? Captinus cord et sensu non erat qui inter suorum supplicia ridebat, qui iugulari se in suorum iugulis non intelligebat, qui m••i•st in suorum mortibus non put•bat? Salutanu• de Guber. De li. 5.
Nam quis dicere possit, quod sine causa, homines scilicot omnibus a se vitae ac morum studijs discrepantes, in quibus nihil videbant suum quoniam dei totū. Maxima enim causa est discordiarum diuersitas voluntatum: quia fieri aut omnino non potest, aut vix potest, vt eam rem in alio quisquam diligit, a qua ipse dissentit. Itaque eos non sine causa (vt dixi) oderunt, in quibus omnia sibi aemula atque ini•ica cernebant. Saluian lib. 8. de Gub. Dei.
Nam quis dicere possit, quod sine causa, homines scilicot omnibus a se vitae ac morum studijs discrepantes, in quibus nihil videbant suum quoniam dei totū. Maxima enim causa est discordiarum diuersitas voluntatum: quia fieri Or Omnino non potest, Or vix potest, vt eam remembering in Alio quisquam diligit, a qua ipse dissentit. Itaque eos non sine causa (vt I have said) oderunt, in quibus omnia sibi aemula atque ini•ica cernebant. Salvian lib. 8. de Gub. Dei.
Vsque eo, vti breui imperatorum regiae sanctis vi•is essent omnino orbatae: quae res authores maleficij clementi dei obtutu, & curatione prorsus priuauit, quippè qui dum homines pios insecturentur, etiam corum preces insectati sunt, & a se peuitus a•erterunt Euseb. in vit. Constant. l. 1. cap. 11.
Vsque eo, vti breui Emperor Regiae sanctis vi•is essent Omnino orbatae: Quae Rest authores maleficij Clementi dei obtutu, & curation prorsus priuauit, quippè qui dum homines Pios insecturentur, etiam corum preces insectati sunt, & a se peuitus a•erterunt Eusebius in vit. Constant. l. 1. cap. 11.
Vt in delatores ipsos animaduertatis, min•me petimus: sufficit enim ipsis sua malignitas, & bonarum rerum ignoratio. Iust. Mart. Apol. 2. pro Christianis.
Vt in delatores ipsos animaduertatis, min•me Petimus: sufficit enim Ipse sua malignitas, & bonarum rerum ignoratio. Just Mart. Apollinarian 2. Pro Christianis.
In Psal. 93. Illi qui martyres persecutisunt persequendo in terra, in caelum mittebant & scientes quidem praesentis vitae damnum infe•rebant, sed nescientes futurae vitae lucrum conferebant.
In Psalm 93. Illi qui Martyrs persecutisunt persequendo in terra, in caelum mittebant & Knowing quidem praesentis vitae damnum infe•rebant, sed nescientes futurae vitae lucrum conferebant.
Permagnam se debere gratiam profitebatur, nam ita se non iniqui• solum & improbis eiusmodi dominis liberatū sore dixit, sed etiam ad bonum patrem, et clementem regem d•um recte profecturum. Euseb. Hist lib. 4. cap. 16.
Permagnam se Debere gratiam profitebatur, nam ita se non iniqui• solum & improbis eiusmodi dominis liberatū soar dixit, sed etiam ad bonum patrem, et clementem regem d•um recte profecturum. Eusebius Hist lib. 4. cap. 16.
Egredientibus Israelitis de Aegipto, exterminata est Aegiptus, sic & sancti cum de isto mundo defecerint, casurus est iste mundus. Chrisost. in Mat. 1. Hom. 1.
Egredientibus Israelites de Aegipto, exterminata est Aegiptus, sic & sancti cum de isto mundo defecerint, casurus est iste World. Chrysostom in Mathew 1. Hom. 1.
Deiu mortem non fecit, sed nosmet ipsi ex mente praua, nobis ipsis etiam sponte attraximus, quam Deus minimè prohibuit, ne immortalem in nobis morbum conseruaret. Basil. serm. 9. quod Deus non est author malorum.
Deiu mortem non fecit, sed nosmet ipsi ex mente Praua, nobis Ipse etiam sponte attraximus, quam Deus minimè prohibuit, ne immortalem in nobis morbum conseruaret. Basil. sermon. 9. quod Deus non est author malorum.
Instar medicamentariae purgationis mortem Deus bene inuenit, quo sic omnino inculpabiles, & in noxij inueniantur, &c. Epiph. haer. 64. &c. methodio.
Instar medicamentariae purgationis mortem Deus bene inuenit, quo sic Omnino inculpabiles, & in noxij inueniantur, etc. Epiphany Haer. 64. etc. methodio.
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Ad hunc exitum praeparem•r, multis enim nobis opus est vitaticu: quoniam et multus est •stus, multa sic cit••, multa solitudo. Non iam licet in diuersorio requiescere, non est quod •matur ab eo qui non hic omnia sumpserit, audi certe quid dicat virgines: Mat. 25. ite potius ad vendentes, sed profectae, non inuenerunt. Chrys. hom. 51. ad pop. Aut.
Ad hunc exitum praeparem•r, multis enim nobis opus est vitaticu: quoniam et Multus est •stus, Multa sic cit••, Multa solitudo. Non iam licet in diuersorio requiescere, non est quod •matur ab eo qui non hic omnia sumpserit, audi certain quid dicat Virgins: Mathew 25. item potius ad vendentes, sed profectae, non inuenerunt. Chrys. hom. 51. ad pop. Or
Virtute inutus talem habet vestem quam non tantum tineae, verum & mors ipsae ledere nequit, & merito, non enim hae animae •irtutes ex terra originem trahunt sed spiritus sunt fructus. Chrys. hom. 47. ad pop. At.
Virtute inutus talem habet Vestment quam non Tantum Tineae, verum & mors ipsae ledere nequit, & merito, non enim hae Spirits •irtutes ex terra originem trahunt sed spiritus sunt fructus. Chrys. hom. 47. ad pop. At
Hoc ipsum quod mortales sunt homines corpore, ad misericordiam dei partis pertinere arbitratus est, ne semper huius vitae miseria teneantur. Aug. de Ciuit. l. 9. cap. 10.
Hoc ipsum quod mortales sunt homines corpore, ad misericordiam dei partis pertinere arbitratus est, ne semper Huius vitae Miseria teneantur. Aug. de Civil l. 9. cap. 10.
Non solum fidelibus non in vtilis est mor• verum etiam vtitis reperitur quoniam peccandi periculis hominem subtrahit, & in non peccandi securitatem constituit. Aug. de praed. sanct. lib. 1. cap. 14.
Non solum fidelibus non in vtilis est mor• verum etiam vtitis reperitur quoniam Peccandi Periculis hominem subtrahit, & in non Peccandi securitatem Constituted. Aug. de Praed. sanct. lib. 1. cap. 14.
Si ad aliquem profectus mercatorem duobus propositis lapidibus hoc quidem falso, hoc autem pretioso, & diuitiarum multi• trah. nec, illius parui pretiū deponens magnum accep•sses, nunquid illum incusasses? nequaquamsed potius suisses admiratus. Itidem & nunc propositae sunt duae vitae, temporalis & aeterna, ipsas autem venundat Deu•. Sed hanc nobis non illam vendit, quid incipientium instar puerorū tristamur quod pretiosum acceperimus. Chrys. hem. 38. ad pop. Ant.
Si ad aliquem profectus mercatorem duobus propositis lapidibus hoc quidem False, hoc autem pretioso, & diuitiarum multi• trah. nec, Illius parui pretiū deponens magnum accep•sses, Whether Ilum incusasses? nequaquamsed potius suisses admiratus. Itidem & nunc propositae sunt duae vitae, temporalis & aeterna, Itself autem venundat Deu•. Said hanc nobis non Illam vendit, quid incipientium instar puerorū tristamur quod pretiosum acceperimus. Chrys. hem. 38. ad pop. Ant
Quid aliud in mundo quā pugna aduersus diabolum quotidie geritur, quam aduersus iacula & tela conflictationibus assiduu dimicatur. Cum auaritia nobis, cum impudicitia, cum ir•, cum ambitione congressio est. Cum carnalibus vitus, cum illecebris secularibus assi tua & molesta luctatio est, obsessa mens hominis est vndique diaboli infestatione vallata, vix occurrit singulis, vix resistit Si auaritia prostrata est, exurgit libido. Si libido compressa est, succedit ambitio: S• ambitio contempta est, •ra exasperat, i•sta superbia, vin•tentia inuitat, inuid•a concordiam rumpit, amicitiam zelus abscindit Coger• maledicere, quod diuina lex prohibet. Compelleru iurare, quod non licet. Tot persecutiones animus quotidie patitur, tot periculis pectus vrgetur, & delectat inter dioboli gladios diu st• re? cum magis concupiscendum sit & optandum ad Christum subueniente velociter morte properare. Cypr. l•b. de mortal. Reu. 22.17.
Quid Aliud in mundo quā pugna Adversus Diabolum quotidie geritur, quam Adversus Javelin & Tela conflictationibus assiduu dimicatur. Cum auaritia nobis, cum impudicitia, cum ir•, cum ambition congressio est. Cum carnalibus vitus, cum illecebris secularibus assi tua & molesta luctatio est, obsessa Mens hominis est vndique Diaboli infestatione vallata, vix occurrit Singulis, vix resistit Si auaritia prostrata est, exurgit libido. Si libido compressa est, succedit ambitio: S• ambitio contempta est, •ra exasperat, i•sta superbia, vin•tentia inuitat, inuid•a concordiam rumpit, amicitiam Zeal abscindit Coger• maledicere, quod Divine lex Prohibet. Compelleru Jurare, quod non licet. Tot Persecutions animus quotidie patitur, tot Periculis pectus vrgetur, & delectat inter dioboli gladios Diu st• re? cum magis concupiscendum sit & optandum ad Christ subueniente Velociter morte properare. Cyprus l•b. de Mortal. Reu. 22.17.
Videre illas obest cordi, audire illas inflammat animam, tangere illas stimulat carnem; omne deni { que } quod cum faeminis agitur, laqueus est homini cum illis conuersanti. Aug de cohab. cler. & mulier.
To see Illas obest Cordii, Audire Illas inflammat animam, tangere Illas stimulat Carnem; omne Deni { que } quod cum faeminis agitur, Laqueus est Homini cum illis conuersanti. Aug de cohab. Clerk. & mulier.
Note, that he was so free from ostentation in all these, that he admitted no man either to pray with him, or to repeat the Sermons with him but his seruants, & his one friend he so deerly esteemed, (Sr. Ed. Har. ) neither did he admit him, but after a great time of acquaintance, and him only did he acquaint with these priuat and secret holy duties, saue but when for his better informing, he had conferēce with some learned Ministers.
Note, that he was so free from ostentation in all these, that he admitted no man either to pray with him, or to repeat the Sermons with him but his Servants, & his one friend he so dearly esteemed, (Sr. Ed. Harry) neither did he admit him, but After a great time of acquaintance, and him only did he acquaint with these private and secret holy duties, save but when for his better informing, he had conference with Some learned Ministers.
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Si quis ex Nobilibus conuerti ad Deum caeperis, flatim honorem Nobilitatis amittit. O quantus in Christiano populo honor Christi est obi religio ignobilem facit. Sal•. lib. 4. de Gub. Dei.
Si quis ex Nobilibus conuerti ad God caeperis, flatim Honor Nobilitatis Amittit. O quantus in Christian populo honour Christ est obi Religio ignobilem facit. Sal•. lib. 4. de Gub. Dei.
Decor animae humilitas est, verum in eo qui grauiter peccauit, & s•amanda non tamen admiranda humilitas. At si quis innocentiam retinet & nihilominus humilitatem iungit nonne is tibi videtur geminum animae possidere decorem? Bern. supra Cant. serm. 45.
Decor Spirits humilitas est, verum in eo qui Graviter peccauit, & s•amanda non tamen Admiranda humilitas. At si quis innocentiam retinet & nihilominus humilitatem iungit nonne is tibi videtur geminum Spirits possidere decorem? Bern. supra Cant sermon. 45.
At haeredem bonorum { que } successorem non habes: & quid malebas eum tuorum an caelestium haeredem fieri? Quid vero cupis eum pere•ntiae suscipere, quae paulo post esset dimissurus, an permanentia & immubilia? non haeredem eum hab•isti, sed ipsum prote Deus habuit. Chrys. hom. 69 ad pop Ant.
At haeredem Bonorum { que } successorem non habes: & quid malebas Eum tuorum an Celestial haeredem fieri? Quid vero Cupis Eum pere•ntiae suscipere, Quae Paul post esset dimissurus, an permanentia & immubilia? non haeredem Eum hab•isti, sed ipsum Prote Deus Habuit. Chrys. hom. 69 and pop Ant
