A sermon preached at Flitton in the countie of Bedford at the funerall of the Right Honourable Henrie Earle of Kent, the sixteenth of March 1614. By I.B. D.D.
Publisher: Printed by William Stansby for Richard Woodroffe and are to be sold at his shop in Pauls Church yard at the signe of the Golden Key neere the great north dore
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A SERMON PREACHED AT FLITTON IN THE COVNTIE OF BEDFORD, AT THE FVNERALL OF THE RIGHT HONOVRABLE HENRIE Earle of KENT, the sixteenth of March, 1614. LVKE. 2. 29. Lord,
A SERMON PREACHED AT FLITTON IN THE COVNTIE OF BEDFORD, AT THE FUNERAL OF THE RIGHT HONOURABLE HENRY Earl of KENT, the sixteenth of March, 1614. LUKE. 2. 29. Lord,
From Iohns preparing and Iesus comming, the Fathers haue obserued that Christ the Word of God, was in the dispensation of his Incarnation, accompanied with the voyces of man.
From Iohns preparing and Iesus coming, the Father's have observed that christ the Word of God, was in the Dispensation of his Incarnation, accompanied with the voices of man.
A voyce of Ramah, Rachel weeping for her children, and would not be comforted, Matth. 2. At his Baptisme, voce proclamantis, with the voyce of proclamation:
A voice of Ramah, Rachel weeping for her children, and would not be comforted, Matthew 2. At his Baptism, voce proclamantis, with the voice of proclamation:
And behold, a voyce from Heauen, saying, This is my welbeloued Sonne, &c. Matth. 3. In his Preaching, Voce acclamantis, with the voyce of acclamation.
And behold, a voice from Heaven, saying, This is my well-beloved Son, etc. Matthew 3. In his Preaching, Voice acclamantis, with the voice of acclamation.
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The second, blessed Maries song, Luke 1. 46. The third, Zacharies song, Luke 1. 68. The fourth Simeons song, the text of this Scripture. All of them remarkeable:
The second, blessed Mary's song, Luke 1. 46. The third, Zacharies song, Lycia 1. 68. The fourth Simeons song, the text of this Scripture. All of them remarkable:
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For the Angels they were messengers of Heauē: Maries song, she was the mother of our Sauiour: Zacharies song, hee an anointed Priest. Simeons song, he an inspired Prophet. But aboue ALL, Simeons hath the Prerogatiue.
For the Angels they were messengers of Heaven: Mary's song, she was the mother of our Saviour: Zacharies song, he an anointed Priest. Simeons song, he an inspired Prophet. But above ALL, Simeons hath the Prerogative.
The text then is a voyce attendant vpon the Word: Is a song, which is a comfortable voyce: Is a publike song; A solemne song, A Church song; A song in the Temple: All which might haue beene sufficient motiues to warrant the choice of this Scripture, at this mournefull time, to comfort the liuing; at this solemne time, to honour the dead. But these are common Inducements:
The text then is a voice attendant upon the Word: Is a song, which is a comfortable voice: Is a public song; A solemn song, A Church song; A song in the Temple: All which might have been sufficient motives to warrant the choice of this Scripture, At this mournful time, to Comfort the living; At this solemn time, to honour the dead. But these Are Common Inducements:
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Both Old men. Moses one hundreth and twentie Simeon, sayth Nic•phorus, Ad tantum senium prouectus, continued to a great age, that hee might see Christ.
Both Old men. Moses one Hundredth and twentie Simeon, say Nic•phorus, Ad Tantum senium prouectus, continued to a great age, that he might see christ.
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It is like one of Dauids Psalmes, which are intitled, Cātica graduum, Psalmes of Degrees; Arising like Iacobs Ladder, step by step, till you come to peace.
It is like one of David Psalms, which Are entitled, Cātica graduum, Psalms of Degrees; Arising like Iacobs Ladder, step by step, till you come to peace.
Peace which Saint Austen doth determine to be the perfection of happinesse, Finis ciuitatis huius in quo summum habebit bonum, vel pax in vita aeterna, vel vita aeterna in pace dicendus est.
Peace which Saint Austen does determine to be the perfection of happiness, Finis ciuitatis Huius in quo summum habebit bonum, vel pax in vita aeterna, vel vita aeterna in pace dicendus est.
As Simeon desired ( life, ) to haue Christ in Contemplation; as Simeon desired ( death ) to haue Christ in possession. But euerie man doth not so desire ( life, ) doth not so desire ( death. ) There is a Nabal that desires to liue to sheare his sheepe, and to make a feast like a King, though the next day his heart die within him,
As Simeon desired (life,) to have christ in Contemplation; as Simeon desired (death) to have christ in possession. But every man does not so desire (life,) does not so desire (death.) There is a Nabal that Desires to live to shear his sheep, and to make a feast like a King, though the next day his heart die within him,
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There is a foole, Luk. 12. that desires long life, to build barnes, to gather goods, to lay vp fruits, to take ease, to eat, to drink, to be merrie, to be mad: Vt Ebrij & ructantes intrent in paradisum:
There is a fool, Luk. 12. that Desires long life, to built Barns, to gather goods, to lay up fruits, to take ease, to eat, to drink, to be merry, to be mad: Vt Ebrij & ructantes intrent in paradisum:
That reeling and belching (saith Ierome ) they may fall into an Epicures Paradise. There is a Nebuchadnezar that desires to liue, to mount vp his piles of wondermēt,
That reeling and belching (Says Jerome) they may fallen into an Epicureans Paradise. There is a Nebuchadnezzar that Desires to live, to mount up his piles of wonderment,
& his turrets of Babel, thogh in the midst of his pride, he be turned into an Oxe. There is an Absolon, who desires to liue, that he may weare a Crowne vpon his head, though he be hanged by the haire of the head, and hee bee stricken with three Darts through the liuer.
& his turrets of Babel, though in the midst of his pride, he be turned into an Ox. There is an Absalom, who Desires to live, that he may wear a Crown upon his head, though he be hanged by the hair of the head, and he be stricken with three Darts through the liver.
There is an Achab, that desires to liue, to take possession of Naboths vineyard, though in the place where the Dogs licked the bloud of Naboth, Dogges shall licke the bloud of (Achab. ) There is an Haman that desires to liue, till hee may bee reuenged on Mardoche, his enemie, although a gallowes of fiftie foot high, an eminent place for execution, bee the end of a mischieuous Courtiers promotion.
There is an Ahab, that Desires to live, to take possession of naboths vineyard, though in the place where the Dogs licked the blood of Naboth, Dogs shall lick the blood of (Ahab) There is an Haman that Desires to live, till he may be revenged on Mardoche, his enemy, although a gallows of fiftie foot high, an eminent place for execution, be the end of a mischievous Courtiers promotion.
And although they haue as Tertullian cals it, Volaticum gaudium a winged pleasure in their liues: yet they shal haue Talentum plumbi, as the Prophet speaketh, a Talent of lead,
And although they have as Tertullian calls it, Volaticum gaudium a winged pleasure in their lives: yet they shall have Talentum plumbi, as the Prophet speaks, a Talon of led,
In the second Chapter of Ionas, and the second verse, he cryes out of the Whales belly: hee cals it the belly of hell, hee cries and calles for ( life. ) But in the •ourth Chapter of Ionas, and the third verse, some three or foure daies after, he begs and sues for ( death.) Now, O Lord, take my (life. )
In the second Chapter of Ionas, and the second verse, he cries out of the Whale's belly: he calls it the belly of hell, he cries and calls for (life.) But in the •ourth Chapter of Ionas, and the third verse, Some three or foure days After, he begs and sues for (death.) Now, Oh Lord, take my (life.)
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They that desire death in passion, doe desire death only for fashion. It being long since obserued by Saint Austen, that when sickenesse comes, the harbenger of death, Medici adducuntur, manera promittuntur, Phisitians are requested, rewardes are promised, prayers are conceiued, vowes are offered, that death may bee deferred.
They that desire death in passion, do desire death only for fashion. It being long since observed by Saint Austen, that when sickness comes, the harbinger of death, Medici adducuntur, manera promittuntur, Physicians Are requested, rewards Are promised, Prayers Are conceived, vows Are offered, that death may be deferred.
otherwise the first death will be terrible, the second death will be intolerable. It is the contemplation of Bernard: Tu quomodo exibis, anima misera, quae ducem itineris Iesum non nôsti? O miserable soule, with what horrour wilt thou goe from a bodie of earth, which knowest not thy Iesus the Lord of life, and the way to Heauen? If a man should liue as long as Methusalem; though his head were as white as siluer;
otherwise the First death will be terrible, the second death will be intolerable. It is the contemplation of Bernard: Tu quomodo exibis, anima Miseram, Quae ducem itineris Jesus non nôsti? Oh miserable soul, with what horror wilt thou go from a body of earth, which Knowest not thy Iesus the Lord of life, and the Way to Heaven? If a man should live as long as Methuselah; though his head were as white as silver;
Then imagine all the honours of earth to bee but Anselmus his Butterflyes, which children follow from bush to bush, from flower to flower, at which they catch with childish passion: the Butterflyes sometimes flying before them, sometimes behind them, sometimes close by their eyes, sometimes through their fingers: and if they catch them, they are but Butterflyes. So light a thing is (Honour, ) so slight a thing is (glorie, ) such a vanitie, such a Butterflye.
Then imagine all the honours of earth to be but Anselm his Butterflies, which children follow from bush to bush, from flower to flower, At which they catch with childish passion: the Butterflies sometime flying before them, sometime behind them, sometime close by their eyes, sometime through their fingers: and if they catch them, they Are but Butterflies. So Light a thing is (Honour,) so slight a thing is (glory,) such a vanity, such a Butterfly.
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Then conceiue all earthly pleasure, to bee but Boetius his gloriosa pericula, glorious perils. Then vnderstand all worldly riches to bee but Cyprian his speciosa supplicia, glittering punishments.
Then conceive all earthly pleasure, to be but Boethius his gloriosa pericula, glorious perils. Then understand all worldly riches to be but Cyprian his speciosa supplicia, glittering punishments.
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Then suppose all things vnder the Moone to bee but Saint Pauls Retrimenta & Stercora: retriment and dung, in comparison of the fruition of Iesus Christ in Heauen. In Summe
Then suppose all things under the Moon to be but Saint Paul's Retrimenta & Stercora: retriment and dung, in comparison of the fruition of Iesus christ in Heaven. In Sum
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Secondly, to depart from a place of exile, into our natiue Countrie, Matth. 14. 22. NONLATINALPHABET, vntill hee let the people depart, from the Wildernesse, to their owne Houses.
Secondly, to depart from a place of exile, into our native Country, Matthew 14. 22., until he let the people depart, from the Wilderness, to their own Houses.
In the fifteenth verse, Precious in the sight of the Lord is the death of all his Saints: ( Death and Bonds, ) but Death doth loose the Soule from the Bonds of the Bodie.
In the fifteenth verse, Precious in the sighed of the Lord is the death of all his Saints: (Death and Bonds,) but Death does lose the Soul from the Bonds of the Body.
and for their demerits were tumbled into houses of Clay, but to expresse what Saint Paul lamenteth, Luke 7. 23. That he saw another Law in his members, warring against the Law of his minde, and bringing him into captiuitie to the Law of sinne. But to expresse the complaint of Cyprian Quae clementia est amare pressuras,
and for their demerits were tumbled into houses of Clay, but to express what Saint Paul lamenteth, Lycia 7. 23. That he saw Another Law in his members, warring against the Law of his mind, and bringing him into captivity to the Law of sin. But to express the complaint of Cyprian Quae Clementia est amare pressuras,
& poenas, & lachrimas mundi? What a madnes is it for men, to dote vpon their golden fetters, their guilded prison, their painted dungeon, for euery man to bee his owne Suff•nus, and like Narcissus, to bee enamored of Earth, of Dust, of Slime, of our Bodies, of rottennesse, and Corruption? When the silliest Bird that flyes, is not content with a cage of Ivorie.
& poenas, & Tears mundi? What a madness is it for men, to dote upon their golden fetters, their Guilded prison, their painted dungeon, for every man to be his own Suff•nus, and like Narcissus, to be enamored of Earth, of Dust, of Slime, of our Bodies, of rottenness, and Corruption? When the silliest Bird that flies, is not content with a cage of Ivory.
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In the second sense, our life is supposed an exile, and we desire to goe into our Countrie, Psalme 39. 12. I am a stranger with thee (saith Dauid ) and a Soiourner, as all my Fathers were.
In the second sense, our life is supposed an exile, and we desire to go into our Country, Psalm 39. 12. I am a stranger with thee (Says David) and a Sojourner, as all my Father's were.
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Why doth the fire moue vpward? Why do the stones fal downward? Why do the waters glide through rocks of Flint, to pay their natural tribute to the Ocean? Why doth the Ayre flye frō the bowels of the earth, with shaking of the Worlds foundation? But that euery thing moueth impetuously to the Center from whence it was takē.
Why does the fire move upward? Why do the stones fall downward? Why do the waters glide through Rocks of Flint, to pay their natural tribute to the Ocean? Why does the Air fly from the bowels of the earth, with shaking of the World's Foundation? But that every thing moves impetuously to the Centre from whence it was taken.
It is the speculation of Philosophie, that Lapis cum stat, amouetur: That a stone lying stone-still, hath notwithstanding a secret motion to the Center.
It is the speculation of Philosophy, that Lapis cum stat, amouetur: That a stone lying stone-still, hath notwithstanding a secret motion to the Centre.
It is the subtiltie of the Schoole. Aquinas was the Author, that whilest wee are in this life, wee turne and change as the Moone. Quiescimus in desideriis:
It is the subtlety of the School. Aquinas was the Author, that whilst we Are in this life, we turn and change as the Moon. Quiescimus in Desiderius:
We rest in the desire of rest, and yet we haue restlesse desires. But in Heauen there is Desideriorum quies, the verie Center and quiet of desiring, where our desires shall not be satiated, but they shall bee satisfied. It is the sweete contemplation of Saint Austen, Fecisti nos Domine, àte,
We rest in the desire of rest, and yet we have restless Desires. But in Heaven there is Desideriorum quies, the very Centre and quiet of desiring, where our Desires shall not be satiated, but they shall be satisfied. It is the sweet contemplation of Saint Austen, Fecisti nos Domine, àte,
Our life (saith Iob ) is a warfare, God placed some in the foreward, some in the rer•ward, some in the wings, some in the battaile, euerie man hath a station, and no man must depart without his Dimittis, without his Pasport. Neyther the light of Nature,
Our life (Says Job) is a warfare, God placed Some in the forward, Some in the rer•ward, Some in the wings, Some in the battle, every man hath a station, and no man must depart without his Dimittis, without his Passport. Neither the Light of Nature,
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for if Lucrecia was vnchast, why is she honored: If she were chast, why was she murdred? Si nō est illa impudicitia qua inuita comprimitur, non est haec iustitia qua casta punitur.
for if Lucretia was unchaste, why is she honoured: If she were chaste, why was she murdered? Si nō est illa impudicitia qua inuita comprimitur, non est haec iustitia qua casta punitur.
If Cato did well to teare out his owne bowels, why did he commaund his sonne, his owne bowels, to begge his life of Caesar? Tantum gloriae ipsius Caesaris invidit, hee so much enuied Caesars glorie, that hee was transported to vnreasonable furie.
If Cato did well to tear out his own bowels, why did he command his son, his own bowels, to beg his life of Caesar? Tantum Glory Himself Caesaris invidit, he so much envied Caesars glory, that he was transported to unreasonable fury.
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Those sacred Virgins, who in the sack of Rome sought to preuent the barbarous Adulterer, by a voluntarie murder of themselues, committed a certaine sinne, to preuent an vncertaine shame. Non sit tedio vobis vita vestra, siludibrio fuit hostibus castitas vestra.
Those sacred Virgins, who in the sack of Room sought to prevent the barbarous Adulterer, by a voluntary murder of themselves, committed a certain sin, to prevent an uncertain shame. Non fit tedio vobis vita Vestra, siludibrio fuit hostibus Castitas Vestra.
when your Chastitie was a prey to your enemies? How could you endure the shame of the Crosse of Christ, that cannot endure the rumours of Pagans? There is no shame, no sorrow, no miserie, that should force a Christian to a desperate prevention.
when your Chastity was a prey to your enemies? How could you endure the shame of the Cross of christ, that cannot endure the rumours of Pagans? There is no shame, no sorrow, no misery, that should force a Christian to a desperate prevention.
To be thus prepared, Simeon thought it his dutie; for he confesses that he is a seruant. And you know a seruant comes, when his master bids come; goes, when his master bids goe; and therefore it is not, Dimitte me, let mee depart:
To be thus prepared, Simeon Thought it his duty; for he Confesses that he is a servant. And you know a servant comes, when his master bids come; Goes, when his master bids go; and Therefore it is not, Dimity me, let me depart:
I find on the contrary, that the best Saints of God haue no better title, Iosu. 1. 2. Moyses my Seruant is dead, Iob 1. 8. Hast thou not considered my Seruant Iob?
I find on the contrary, that the best Saints of God have no better title, Joshua 1. 2. Moses my Servant is dead, Job 1. 8. Hast thou not considered my Servant Job?
This Contrarietie, implie some difficultie. If Nebuchadnezzar, and Cyrus be Gods Seruants, what priuiledge is it for Moyses and Iob to bee the Seruants of God? One plaine distinction makes a perfect resolution.
This Contrariety, imply Some difficulty. If Nebuchadnezzar, and Cyrus be God's Servants, what privilege is it for Moses and Job to be the Servants of God? One plain distinction makes a perfect resolution.
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It is one thing to serue God actiuely, and another thing to serue God passiuely. All the world are Gods Flailes, Gods Mallets, Gods Scepters of Iron, to breake in pieces his enemies as a Potters vessell:
It is one thing to serve God actively, and Another thing to serve God passively. All the world Are God's Flails, God's Mallets, God's Sceptres of Iron, to break in Pieces his enemies as a Potters vessel:
Beares, and Lions, and Catterpillers, and Wormes, are the Executioners of his Iustice: But Lambes, and Doues are the voluntarie instruments of his mercie. Nebuchadnezzar burnt the Temple: Cyrus did build the Temple:
Bears, and Lions, and Caterpillars, and Worms, Are the Executioners of his justice: But Lambs, and Dove Are the voluntary Instruments of his mercy. Nebuchadnezzar burned the Temple: Cyrus did built the Temple:
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For if the Seruants of Salomon were happie, much more happie are they who serue a greater then Salomon If the Angell in the Reuelation acknowledgeth himselfe to bee the Apostles fellow-Seruant: how great an honour is that, to bee entertained into such a seruice, where the Angels are our fellowes? You call me Master, saith Christ ▪ (and you doe well;) for surely hee doth very ill, that hath not Christ for his Master:
For if the Servants of Solomon were happy, much more happy Are they who serve a greater then Solomon If the Angel in the Revelation acknowledgeth himself to be the Apostles fellow-Seruant: how great an honour is that, to be entertained into such a service, where the Angels Are our Fellows? You call me Master, Says christ ▪ (and you do well;) for surely he does very ill, that hath not christ for his Master:
Yee were the Seruants of sinne, Rom. 6. 20. Yee are the Seruants of righteousnesse, Rom. 6. 22. In both estates, still Seruants. Yee cannot serue God & Mammon, two Masters;
Ye were the Servants of sin, Rom. 6. 20. Ye Are the Servants of righteousness, Rom. 6. 22. In both estates, still Servants. Ye cannot serve God & Mammon, two Masters;
We must not halt betwixt God & Baal, but we must adhere to God or Baal. We must eyther serue the Deuill, as Simon Magus: or wee must serue Christ, as Simon Peter. It is the percing contemplation of Basil, that he enuied the Deuils happinesse, NONLATINALPHABET, who neyther made vs,
We must not halt betwixt God & Baal, but we must adhere to God or Baal. We must either serve the devil, as Simon Magus: or we must serve christ, as Simon Peter. It is the piercing contemplation of Basil, that he envied the Devils happiness,, who neither made us,
nor dyed for vs, but seekes our bodies destruction, and our soules perdition; yet hee hath more Seruants then Iesus Christ, that came downe from Heauen to redeeme vs,
nor died for us, but seeks our bodies destruction, and our Souls perdition; yet he hath more Servants then Iesus christ, that Come down from Heaven to Redeem us,
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Simeon had a patterne of Abrahams seruant, Genesis 24. He went along iournie to fetch a Wife for Isaak: he laded tenne Camels; hee came at euening to the house of Bethuel, he would not eate till he had told his errand, the next morning hee would goe to his Master.
Simeon had a pattern of Abrahams servant, Genesis 24. He went along journey to fetch a Wife for Isaac: he jaded tenne Camels; he Come At evening to the house of Bethuel, he would not eat till he had told his errand, the next morning he would go to his Master.
Here is a true Seruant, as soone as hee had Rebecca, nothing pleased him but to returne to Abraham. Here is a Simeon, as soone as he had Christ, nothing can content him but to returne to God.
Here is a true Servant, as soon as he had Rebecca, nothing pleased him but to return to Abraham. Here is a Simeon, as soon as he had christ, nothing can content him but to return to God.
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Excellent is the meditation of Cyprian, Eius est mortem timere, quinon vult ad Christumire: That man feares death, that fe•res to come to the Tribunall of Christ.
Excellent is the meditation of Cyprian, Eius est mortem timere, Quinton vult ad Christumire: That man fears death, that fe•res to come to the Tribunal of christ.
There are many in earth, who are called Lords, but they are Lords of earth, and those Lords are earth, and those Lords must returne to earth, as you see this day fulfilled in your eyes.
There Are many in earth, who Are called lords, but they Are lords of earth, and those lords Are earth, and those lords must return to earth, as you see this day fulfilled in your eyes.
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who is the sonne of Isaak, who is the sonne of Abraham, who is the sonne of Nachor, who is the sonne of Sem, who is the sonne of Noah, the sonne of Adam, He is the sonne of Dust.
who is the son of Isaac, who is the son of Abraham, who is the son of Nahor, who is the son of Sem, who is the son of Noah, the son of Adam, He is the son of Dust.
There is a Lord of Lords, who hath the power of life and death, who rayseth out of the dust, and setteth with Princes: who powreth contempt vpon Princes, and layeth their honour in the dust. For none of vs (saith the Apostle ) liueth to himselfe,
There is a Lord of lords, who hath the power of life and death, who raises out of the dust, and sets with Princes: who poureth contempt upon Princes, and Layeth their honour in the dust. For none of us (Says the Apostle) lives to himself,
Lord, sayth Varinus, hath reference to a Freeman. Master, to a Bondman. Intimating in the very proprietie of sillables, that man is a verie Bondman, vnder the despoticall power of God.
Lord, say Varinus, hath Referente to a Freeman. Master, to a Bondman. Intimating in the very propriety of syllables, that man is a very Bondman, under the despotical power of God.
In a storme at Sea, euery Idolatrous Mariner calls vpon his God: In a drought at Land, euerie Churle howles vpon his bed: euen those who neuer thinke on God in their life, will call vnto the Lord for feare of death.
In a storm At Sea, every Idolatrous Mariner calls upon his God: In a drought At Land, every Churl howls upon his Bed: even those who never think on God in their life, will call unto the Lord for Fear of death.
Tell me then, what are the strings? what the buckles? what are the cords of loue? what slime of Euphrates? what Gumme of Arabia? what Cement and Glue doe ioyne an immortall, incorporeall, insensible soule, in a house of Clay, in a bodie of earth, the most grosse, most base, most solid element? Surely, wee are wonderfully made:
Tell me then, what Are the strings? what the buckles? what Are the cords of love? what slime of Euphrates? what Gum of Arabia? what Cement and Glue do join an immortal, incorporeal, insensible soul, in a house of Clay, in a body of earth, the most gross, most base, most solid element? Surely, we Are wonderfully made:
None but God did cōpose vs; none but God can preserue vs; none but God, by his permission, or direction, ordinarie, or extraordinarie administration of second causes, can dissolue vs. He with a breath gaue vs breath: he with a word takes away our breath: and all our thoughts perish.
None but God did compose us; none but God can preserve us; none but God, by his permission, or direction, ordinary, or extraordinary administration of second Causes, can dissolve us He with a breath gave us breath: he with a word Takes away our breath: and all our thoughts perish.
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Let no Asa trust in his Phisitian: no Naamans trust to the Riuers of Damascus: no Absolon to the lustre of Beautie: no Maximus to the strength of an Elephant: no Herod to the flattering clamour of Idolizing People, that wee are not men,
Let no Asa trust in his physician: no Naamans trust to the rivers of Damascus: no Absalom to the lustre of Beauty: no Maximus to the strength of an Elephant: no Herod to the flattering clamour of Idolizing People, that we Are not men,
they are no fairer then Ionas Goord a Worme strooke it at the root, and the Goord withered. The greatest Lord that liues, may make King Philips Fable, his Motto, and Morall.
they Are no Fairer then Ionas Goord a Worm struck it At the root, and the Goord withered. The greatest Lord that lives, may make King Philips Fable, his Motto, and Moral.
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Menippus, the Satyricall Philosopher, meeting Mercurie in the Elizian fields: amongst all the ghosts, would needs know, which was Philip the great King of Macedon.
Menippus, the Satirical Philosopher, meeting Mercury in the Elysian fields: among all the Ghosts, would needs know, which was Philip the great King of Macedon.
for all their skuls are bald. Mercurie. Hee which hath a flat nose, is Philip of Macedon. (Menippus. ) Why, all haue flat noses, (Mercurie ) Hee with the hollow eyes, is King Philip of Macedon. (Menippus ) Why, all haue hollow eyes, bare teeth, naked ribs, open pores, disiointed members, all are carkasses. Mercurie. Why then, Menippus, in death there is no difference betwixt a King, and a Beggar.
for all their skulls Are bald. Mercury. He which hath a flat nose, is Philip of Macedon. (Menippus.) Why, all have flat noses, (Mercury) He with the hollow eyes, is King Philip of Macedon. (Menippus) Why, all have hollow eyes, bore teeth, naked ribs, open pores, disjointed members, all Are carcases. Mercury. Why then, Menippus, in death there is no difference betwixt a King, and a Beggar.
We must say, that he that was Lord of Salomon the Prince, he was Lord of Simeon the Prophet. Wee must say with Iob, the Lord giueth, and the Lord taketh away.
We must say, that he that was Lord of Solomon the Prince, he was Lord of Simeon the Prophet. we must say with Job, the Lord gives, and the Lord Takes away.
let him speake but a word, and all things will bee marde. Therefore Simeon, to the dutie of a seruant, and the power of a Lord, addeth Secundum Verbum tuum: according to thy Word. Knowing, that it is the dutie of a seruant, to depart at the least word of his Master.
let him speak but a word, and all things will be marred. Therefore Simeon, to the duty of a servant, and the power of a Lord, adds Secundum Verbum tuum: according to thy Word. Knowing, that it is the duty of a servant, to depart At the least word of his Master.
First, the Text saith, Expectabat consolationem: hee expected the consolation of Israel. To see Christ, he was certaine: but when to see Christ, hee was vncertaine.
First, the Text Says, Expectabat consolationem: he expected the consolation of Israel. To see christ, he was certain: but when to see christ, he was uncertain.
Againe, he was to liue, till Christ came, that was certaine; but whether hee should then immediately die, that also was vncertaine. Nicephorus saith, he dyed presently at that instant.
Again, he was to live, till christ Come, that was certain; but whither he should then immediately die, that also was uncertain. Nicephorus Says, he died presently At that instant.
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No more had Moses and Aaron, they were certaine to die, and neuer to enter into Canaan: but they were not certaine, when they should see Canaan from the Mount, and so die.
No more had Moses and Aaron, they were certain to die, and never to enter into Canaan: but they were not certain, when they should see Canaan from the Mount, and so die.
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both condicionall and limited to the order of second causes, which haue not in them an absolute necessitie, but a voluble contingencie. God did not make Hezekiahs body impassible against externall violence; nor incorruptible against internall corruption: But thus saith the Lord:
both conditional and limited to the order of second Causes, which have not in them an absolute necessity, but a voluble contingency. God did not make Hezekiah's body impassable against external violence; nor incorruptible against internal corruption: But thus Says the Lord:
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I will repaire the defects of nature, and extend them to a possibilitie of fifteene yeeres, with an implicite condition of thy repentance, and so of thy liues continuance. Yea, to goe a little farther, that which Christ said of the day of Iudgement, is applyed by the Fathers to the day of death, that neither the Angels, nor Christ the Lord of Angels, doth know that day and houre, NONLATINALPHABET:
I will repair the defects of nature, and extend them to a possibility of fifteene Years, with an implicit condition of thy Repentance, and so of thy lives Continuance. Yea, to go a little farther, that which christ said of the day of Judgement, is applied by the Father's to the day of death, that neither the Angels, nor christ the Lord of Angels, does know that day and hour,:
First, not the place: and it is no great matter, since Rachel dyed in the high-way, aswell as Iezabel in the streets: since Iosias and Achab both dyed in the field: since Saul and Ionathan dyed both in one battell, and their carkases were hung vp as Trophees of a bloudie Victorie in a barbarous Citie.
First, not the place: and it is no great matter, since Rachel died in the highway, aswell as Jezebel in the streets: since Iosias and Ahab both died in the field: since Saul and Ionathan died both in one battle, and their carcases were hung up as Trophies of a bloody Victory in a barbarous city.
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Will you heare a Philosophicall comfort? Earth, you know, is the Cēter, & heauen is the worlds circumference. If any man shall draw a Circle with his pen, with a point in the middest of the Circle, the Circle is equally distant from all points of the Circle,
Will you hear a Philosophical Comfort? Earth, you know, is the Centre, & heaven is the world's circumference. If any man shall draw a Circle with his pen, with a point in the midst of the Circle, the Circle is equally distant from all points of the Circle,
What matter therfore though the bodies of the Martyrs were intombed in the entrailes of wilde beasts? though their ashes were scattered vpon Rhodanus? though their carkases were made a prey to the fowles of heauen? What glorie was it to Martials flie, though it were buryed in concreted Christall? what shame to Naboth, though his bloud was licked vp of Dogs? What hurt to the Virgins in the sack of Rome, whose bodies were vnburied vpon earth, whose soules were receiued into heauen? Nec viuorum culpa, qui non potuerunt praebere;
What matter Therefore though the bodies of the Martyrs were entombed in the entrails of wild beasts? though their Ashes were scattered upon Rhodanus? though their carcases were made a prey to the fowls of heaven? What glory was it to Martials fly, though it were buried in concreted Crystal? what shame to Naboth, though his blood was licked up of Dogs? What hurt to the Virgins in the sack of Room, whose bodies were unburied upon earth, whose Souls were received into heaven? Nec viuorum culpa, qui non potuerunt praebere;
Iob compares man to a flower: Esay to grasse: Iohn B. to a tree. Is it any great matter whether the flower be cropt, or the grasse be mowed, or the Axe be laid to the roote of the tree?
Job compares man to a flower: Isaiah to grass: John B. to a tree. Is it any great matter whither the flower be cropped, or the grass be mowed, or the Axe be laid to the root of the tree?
At the death of Christ there were three crosses; vpon those crosses were three persons; The Theefe blaspheming, The Theefe repenting, The sonne of God praying. Quid similius istis crucibus? quid dissimilius istis pendentibus? What more like, (saith S. Augustine ) then those crosses? what more vnlike then those persons?
At the death of christ there were three Crosses; upon those Crosses were three Persons; The Thief blaspheming, The Thief repenting, The son of God praying. Quid Similarly istis crucibus? quid dissimilius istis pendentibus? What more like, (Says S. Augustine) then those Crosses? what more unlike then those Persons?
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Zacharias song agrees with Simeons song, Luke 1. 54. 55. That wee being deliuered out of the hands of our Enemies, might serue him without feare, all the dayes of our life.
Zacharias song agrees with Simeons song, Luke 1. 54. 55. That we being Delivered out of the hands of our Enemies, might serve him without Fear, all the days of our life.
How can there bee peace in the conscience, when the whoredoms, and witchcrafts of Iezabel remaine in the Soule? There is no peace to the wicked, saith my God.
How can there be peace in the conscience, when the whoredoms, and witchcrafts of Jezebel remain in the Soul? There is no peace to the wicked, Says my God.
Not that we are to thinke, that Peace was onely communicated to Hezekiah in Life, to Abraham in Death. But to expresse in their persons, the worlds passions.
Not that we Are to think, that Peace was only communicated to Hezekiah in Life, to Abraham in Death. But to express in their Persons, the world's passion.
for peace of mind, opposed to doubting: Or with Cyprian, pro pace securitatis: for peace of securitie, opposed to falling: or with Irenaeus, pro pace mortis:
for peace of mind, opposed to doubting: Or with Cyprian, Pro pace securitatis: for peace of security, opposed to falling: or with Irnaeus, Pro pace mortis:
My peace I giue vnto you. Christs peace is the peace of a Christian. But Christs peace is ioyned with, Iugum meum; my yoake: crucem meum; my crosse: seruum meum; my seruant: verbum meum; my word:
My peace I give unto you. Christ peace is the peace of a Christian. But Christ peace is joined with, Yoke meum; my yoke: crucem meum; my cross: seruum meum; my servant: verbum meum; my word:
He that takes vpon him Christs yoake by obedience actiue; Christs Crosse by obedience passiue; hee that serues Christ in conscience, and according to Christs word, in science: let him neuer doubt,
He that Takes upon him Christ yoke by Obedience active; Christ Cross by Obedience passive; he that serves christ in conscience, and according to Christ word, in science: let him never doubt,
Let him neuer doubt but that the sting of death shall be extracted, the power of hell shall be conquered, the gates of heauen shall be opened, the bosome of Abraham shall be prepared,
Let him never doubt but that the sting of death shall be extracted, the power of hell shall be conquered, the gates of heaven shall be opened, the bosom of Abraham shall be prepared,
But though I haue done with Simeon, I haue not begun with the paralel of Simeon: it being an vnreprooueable custome in Gods Church, that as you reade, 2. Chron. 32. 33. that all Iudah and Ierusalem did honour Hezekiah at his death:
But though I have done with Simeon, I have not begun with the parallel of Simeon: it being an unreprovable custom in God's Church, that as you read, 2. Chronicles 32. 33. that all Iudah and Ierusalem did honour Hezekiah At his death:
Only we must remember, that wee are Preachers, and not Orators; we must not speake for affection, nor for faction. Nullubi citius proficitur, quàm in haereticorum castris:
Only we must Remember, that we Are Preachers, and not Orators; we must not speak for affection, nor for faction. Nullubi Quickly proficitur, quàm in haereticorum Castris:
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Ibi enim esse, est magnum esse. A man (saith Tertullian ) is neuer more easily, more speedily, more hyperbolically magnified, then among Schismatiques and heretickes:
There enim esse, est magnum esse. A man (Says Tertullian) is never more Easily, more speedily, more hyperbolically magnified, then among Schismatics and Heretics:
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His Earledome of Kent extended from Edward the fourth: yea, and so extended ( witnesse his armes of vnstained Honor ) that as his Progenitors receiued Honor from the royall fauour of Princes;
His Earldom of Kent extended from Edward the fourth: yea, and so extended (witness his arms of unstained Honour) that as his Progenitors received Honour from the royal favour of Princes;
I confesse indeede, that many times, the vertues of our Progenitors, are but fig-leaues, to couer the nakednesse and worthlesnesse of our owne persons. But yet, saith Basil, NONLATINALPHABET:
I confess indeed, that many times, the Virtues of our Progenitors, Are but Fig leaves, to cover the nakedness and worthlessness of our own Persons. But yet, Says Basil,:
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NONLATINALPHABET, euen in the paine and daily crudities of his stomack. He might say with old and honorable Barzillai, 2. Sam. 19. 32. that he was a very old man, (three score and fourteene yeeres old) that he could not heare the voice of singing.
, even in the pain and daily crudities of his stomach. He might say with old and honourable Barzillai, 2. Sam. 19. 32. that he was a very old man, (three score and fourteene Years old) that he could not hear the voice of singing.
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What then were the motiues vnto Queene Elizabeth of immortall memorie, to inuest him? to King Iames of incōparable iudgement, to continue him in the Lieutenancie of this Countrie? To communicate vnto him the supreme image of their owne glorie.
What then were the motives unto Queen Elizabeth of immortal memory, to invest him? to King James of incomparable judgement, to continue him in the Lieutenancy of this Country? To communicate unto him the supreme image of their own glory.
Cashi runneth by the mountaines, and Ahimaaz runneth by the plaines, and both vnto Dauid. But in times of danger, when the Common-wealth was like to the Moone, subiect to alteration,
Cashi Runneth by the Mountains, and Ahimaaz Runneth by the plains, and both unto David. But in times of danger, when the Commonwealth was like to the Moon, Subject to alteration,
When the Buls of Rome roared, the Cannons of Spaine thundred; when Traytours were bred in our owne bowels, Horse-leeches were shipt to sucke the Countries bloud;
When the Bulls of Room roared, the Cannons of Spain thundered; when Traitors were bred in our own bowels, Horseleeches were shipped to suck the Countries blood;
Then by the care of this Honourable Lord, your Troupes were trained, your Armorie was surueyed, your people by his presence were incouraged, your villages and townes were guarded, your Captaines and Leaders were counselled, all things without excesse of charge, without corruption and falshood, without partialitie and hatred, were sufficiently prouided:
Then by the care of this Honourable Lord, your Troops were trained, your Armory was surveyed, your people by his presence were encouraged, your villages and Towns were guarded, your Captains and Leaders were counseled, all things without excess of charge, without corruption and falsehood, without partiality and hatred, were sufficiently provided:
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You know that when your late great Queene was translated from a Crowne of earth, to a Crowne of Stars, that there was need of a skilfull Pilot to rule and sterne the ship of State, in so sodaine a storme;
You know that when your late great Queen was translated from a Crown of earth, to a Crown of Stars, that there was need of a skilful Pilot to Rule and stern the ship of State, in so sudden a storm;
how carefully and loyally your peace, against all male-contents, was preserued, your selues can best relate it, whose feares made you most sensible of it.
how carefully and loyally your peace, against all malcontents, was preserved, your selves can best relate it, whose fears made you most sensible of it.
To conclude therefore the commendation of his Heroicall and Noble vertues, wee may inuert the speech which Tacitus reporteth of Galba the Emperour, Omnium iudicio, indignus Imperio, nisi imperasset.
To conclude Therefore the commendation of his Heroical and Noble Virtues, we may invert the speech which Tacitus Reporteth of Galba the Emperor, Omnium Judicio, Indignus Imperial, nisi imperasset.
For his Politicall vertues, which commended him to the loue of this Countrie, I require no other Iurie, then your eyes and eares. It is the contemplation of the Singer of Israel, that Iustice and Peace haue kissed each other.
For his Political Virtues, which commended him to the love of this Country, I require no other Jury, then your eyes and ears. It is the contemplation of the Singer of Israel, that justice and Peace have kissed each other.
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It was a question of State, recorded by Suetonius, whether it were worse to liue vnder Nero, where a man might doe nothing; or vnder Claudius, where a man might doe any thing? Our Honorable Earle caused Iustice and peace to kisse each other.
It was a question of State, recorded by Suetonius, whither it were Worse to live under Nero, where a man might do nothing; or under Claudius, where a man might do any thing? Our Honourable Earl caused justice and peace to kiss each other.
mercifull he was as Dauid, that no iniury, no, not that which concerned his Honour, his Barony, his estate, could habituate in him an Italianate, and eternall malice.
merciful he was as David, that no injury, no, not that which concerned his Honour, his Barony, his estate, could habituate in him an Italianate, and Eternal malice.
I can remember, that when I was brought vp at the feete of this Gamaliel, that euery Thursday (which is now by Gods direction, contrary to your first resolution, the day of his memoriall ) hee rode to a neighbour-Towne of Amptill, where he first frequented Gods Temple;
I can Remember, that when I was brought up At the feet of this Gamaliel, that every Thursday (which is now by God's direction, contrary to your First resolution, the day of his memorial) he road to a neighbour-Towne of Amptill, where he First frequented God's Temple;
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There the Rec•sant and ill-affected subiect, were conuented, examined, perswaded; and if all would not serue, restrained, from infecting the credulous multitude.
There the Rec•sant and ill-affected Subject, were Convicted, examined, persuaded; and if all would not serve, restrained, from infecting the credulous multitude.
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So that Gods Religion was countenanced, the oppressed were succoured, the darnell was seuered, the peace and ciuilitie of the Country, by such a solemne and ordinarie meeting, was maintained.
So that God's Religion was countenanced, the oppressed were succored, the darnel was severed, the peace and civility of the Country, by such a solemn and ordinary meeting, was maintained.
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But could I remember, what some of you haue told me, (whom I am bound to beleeue) I should heere giue publike thanks to God, that hath called me to his Ministery, vpon this occasion Collater ally to honour her memory, who for her recreation, vouchsafed to instruct me in the Alphabet and elements of learning.
But could I Remember, what Some of you have told me, (whom I am bound to believe) I should Here give public thanks to God, that hath called me to his Ministry, upon this occasion Collater alley to honour her memory, who for her recreation, vouchsafed to instruct me in the Alphabet and elements of learning.
Her first lifes blood was deriued from ancient Gentrie, but her seruice in Court, her excellence of body, and graces of mind, transplanted her into the stock of more ancient Nobilitie.
Her First life's blood was derived from ancient Gentry, but her service in Court, her excellence of body, and graces of mind, transplanted her into the stock of more ancient Nobilt.
Our Earle found her the Widow of that great Earle, Edward of Derby, found, and a while kept her, a most beloued, louing, gracious, compassionate, religious, and noble Lady:
Our Earl found her the Widow of that great Earl, Edward of Derby, found, and a while kept her, a most Beloved, loving, gracious, compassionate, religious, and noble Lady:
deuided their bodies, but not their loues; for though her body lyes buryed at great Gaddesden, which necessitie did enforce; yet all that Iacob could doe for Rachel, he hath done for her, in ioyning her piller vpon his owne sepulchre, making one indiuiduall monument for them both, in this Chappell;
divided their bodies, but not their loves; for though her body lies buried At great Gaddesden, which necessity did enforce; yet all that Iacob could do for Rachel, he hath done for her, in joining her pillar upon his own Sepulchre, making one Individu monument for them both, in this Chapel;
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when our honourable mariages are like that of Pompey with Iulia, of Anthony with Octauia: which are not made to vnite hearts, but houses; nor to ioyne affections, but factions: the issue being as fatall, as the beginning was vnfaithfull? But I had rather powre foorth prayers to God for reformation; then spend vnregarded words of reprehension.
when our honourable marriages Are like that of Pompey with Iulia, of Anthony with Octauia: which Are not made to unite hearts, but houses; nor to join affections, but factions: the issue being as fatal, as the beginning was unfaithful? But I had rather pour forth Prayers to God for Reformation; then spend unregarded words of reprehension.
Though hee was borne of a most Noble family, yet being a younger brother, (as the vniust, yet vsuall custome of our Country is, ) hee was compelled by necessitie to serue in a Noble Familie:
Though he was born of a most Noble family, yet being a younger brother, (as the unjust, yet usual custom of our Country is,) he was compelled by necessity to serve in a Noble Family:
but after, was preferred to the seruice of the late Queene of happy memory. In both which he gained such experien•e, that hee knew with Iacob how to reforme his houshold:
but After, was preferred to the service of the late Queen of happy memory. In both which he gained such experien•e, that he knew with Iacob how to reform his household:
that no Idolatrous Baalite, no Idle-bellied Cretian, no prophane Esau, no Ruffian Lamech, no blasphemous Rabsache, no inordinate persen, should by his will and knowledge, shrowd their abominable vices vnder his Honourable vertues.
that no Idolatrous Baalite, no Idle-bellied Cretian, no profane Esau, no Ruffian Lamech, no blasphemous Rabshakeh, no inordinate persen, should by his will and knowledge, shroud their abominable vices under his Honourable Virtues.
hee had not (saith the Philosopher) so many seruants in his Hall, as he had flies in his Kitchen. Seruants, who are fed like great horses, onely for pompe and shew, are vsually irreligious and vnprofitable creatures.
he had not (Says the Philosopher) so many Servants in his Hall, as he had flies in his Kitchen. Servants, who Are fed like great Horses, only for pomp and show, Are usually irreligious and unprofitable creatures.
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But those seruants whom hee intertained, those he trusted, accounting it a French lightnesse, to intertaine a few Pyes, and to change them as often as their Liueries.
But those Servants whom he entertained, those he trusted, accounting it a French lightness, to entertain a few Pies, and to change them as often as their Liveries.
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whereof some had continued with him tenne yeeres, some twentie, some thirtie, some fortie yeeres, those (according to the meanes and measure of his estate) he rewarded at his death.
whereof Some had continued with him tenne Years, Some twentie, Some thirtie, Some fortie Years, those (according to the means and measure of his estate) he rewarded At his death.
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Others, who serued him lesse time, hee honoured either with a Ring of remembrance, or comforted with halfe a yeeres wages for their present maintenance.
Others, who served him less time, he honoured either with a Ring of remembrance, or comforted with half a Years wages for their present maintenance.
Our Noble Earle did so remember his owne seruants, as he did not forget Gods poore seruants: 50. pounds he allotted by his will, to be distributed to Christs brethren, to feed them, to clothe them,
Our Noble Earl did so Remember his own Servants, as he did not forget God's poor Servants: 50. pounds he allotted by his will, to be distributed to Christ brothers, to feed them, to cloth them,
that as his soule was to bee comforted by the blood of the Lambe: So, (as Iob speaketh) the loynes of the poore might bee warmed with the fleece of his sheepe.
that as his soul was to be comforted by the blood of the Lamb: So, (as Job speaks) the loins of the poor might be warmed with the fleece of his sheep.
The third point was the care of his estate, which, as he publisheth in the Record of his Will and Testament, he found almost ruinated, by the vaine prodigalitie of Richard Earle of Kent. He knowing therefore that Honour without meanes, is but a glorious burden, but the Tower of Babel, the seminary of confusion, he made a carefull frugalitie, the fuell of his continuall hospitalitie.
The third point was the care of his estate, which, as he Publisheth in the Record of his Will and Testament, he found almost ruinated, by the vain prodigality of Richard Earl of Kent. He knowing Therefore that Honour without means, is but a glorious burden, but the Tower of Babel, the seminary of confusion, he made a careful frugality, the fuel of his continual hospitality.
but as an Emblem to his posteritie, that their house was ruinated by Richards prodigalitie, was restored by Henries frugalitie. Such a curse followeth Absolon: Such a blessing followeth Ioseph.
but as an Emblem to his posterity, that their house was ruinated by Richards prodigality, was restored by Henries frugality. Such a curse follows Absalom: Such a blessing follows Ioseph.
To expresse which attribute of a seruant, I find two other words in the Text; the first doth expresse the duty of life: the second doth afford securitie in death.
To express which attribute of a servant, I find two other words in the Text; the First does express the duty of life: the second does afford security in death.
) It cannot be denied, but that some that had more zeale then knowledge, and I feare (notwithstanding their frequent lip-labor) more knowledge, then conscience, (I am sure more sacrifice,
) It cannot be denied, but that Some that had more zeal then knowledge, and I Fear (notwithstanding their frequent lip-labor) more knowledge, then conscience, (I am sure more sacrifice,
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then obedience ) shrowded themselues vnder his protection, which through the defect of his hearing, hee could not auoid, being compelled to entertaine such,
then Obedience) shrouded themselves under his protection, which through the defect of his hearing, he could not avoid, being compelled to entertain such,
but for his owne iudgement, he euer desired men of religion, void of ostentation; men of conscience, free from faction: accounting the established Apostolicall discipline of the Church of England, to be preferred before the lunacies, and Fansies of Consistorian confusion.
but for his own judgement, he ever desired men of Religion, void of ostentation; men of conscience, free from faction: accounting the established Apostolical discipline of the Church of England, to be preferred before the lunacies, and Fancies of Consistorian confusion.
Lastly, his publike frequenting of Gods Temple, (not his priuate Chappell ) where (through want of hearing) he was rather a Spectator, then an Actor, gaue so good example to his houshold, to the Inhabitants of the Towne and Country,
Lastly, his public frequenting of God's Temple, (not his private Chapel) where (through want of hearing) he was rather a Spectator, then an Actor, gave so good Exampl to his household, to the Inhabitants of the Town and Country,
If at the day of Iudgement we shall all stand in the Valley of Iehosaphat: If the foure and twentie Elders doe cast their Crownes at the feet of the Lambe:
If At the day of Judgement we shall all stand in the Valley of Jehoshaphat: If the foure and twentie Elders do cast their Crowns At the feet of the Lamb:
I beseech you, must we (for flate) contemne the publique assemblies? Our most noble, most humble Earle, knew, that in respect of our sinnes, the bloud of the poore Virgins Sonne doth equally wash the soule of a Lazar, aswell as of Caesar. Therefore as there is but one common saluation, so there ought to bee a common, and a publique, and a ioynt humble Inuocation.
I beseech you, must we (for flate) contemn the public assemblies? Our most noble, most humble Earl, knew, that in respect of our Sins, the blood of the poor Virgins Son does equally wash the soul of a Lazar, aswell as of Caesar. Therefore as there is but one Common salvation, so there ought to be a Common, and a public, and a joint humble Invocation.
pray hee did euery morning and euening; pray hee did in his owne person; pray he did in his Chamber, without any other witnesse, then the witnesse of a broken spirit to God.
pray he did every morning and evening; pray he did in his own person; pray he did in his Chamber, without any other witness, then the witness of a broken Spirit to God.
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Some one (necessarily) saw, and obserued him, (as Daniel was obserued to pray towards Ierusalem,) but he did not pray to bee seene, though hee was seene when he prayed.
some one (necessarily) saw, and observed him, (as daniel was observed to pray towards Ierusalem,) but he did not pray to be seen, though he was seen when he prayed.
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His prayers ended, his bodie refreshed, his minde quieted, the rest of the day he spent in reading the Scriptures and the Commentaries of holy writers, in reuoluing the Histories of Church and State.
His Prayers ended, his body refreshed, his mind quieted, the rest of the day he spent in reading the Scriptures and the Commentaries of holy writers, in revolving the Histories of Church and State.
His body, you know, was ploughed with furrowes of age, which caused him to keepe his bed, before any (but himselfe) saw his period. A Phisitian was sent for, whose presence is mixed with feare and comfort;
His body, you know, was ploughed with furrows of age, which caused him to keep his Bed, before any (but himself) saw his Period. A physician was sent for, whose presence is mixed with Fear and Comfort;
He reioyced, that hee trusted not with Asa in his Phisitian, but in his God. And according to that confidence, hee exhorted his affectionate brother, with words of grace and pietie;
He rejoiced, that he trusted not with Asa in his physician, but in his God. And according to that confidence, he exhorted his affectionate brother, with words of grace and piety;
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tempting him to conceiue, that for his sinnes, God had forsaken him, and giuen him ouer to the malice of Sorcerers; striuing to make him thinke that this his weaknesse and sicknesse, was hot a defect of nature, but an effect of Satan.
tempting him to conceive, that for his Sins, God had forsaken him, and given him over to the malice of Sorcerers; striving to make him think that this his weakness and sickness, was hight a defect of nature, but an Effect of Satan.
Gods Spirit brought vnto his memory, the mercie of God to Dauid repenting, the power of God against Balaams cursing; and now he found the comfortable fruit of reading the Scriptures, in them he found Balme of Gilea•, comfort and consolation against the power of hell and darknesse. Hee concluded an humble confession, with a firme resolution: that God would bee mercifull (as to Dauid, ) that God would bee powerfull (against Balaam ) that God would not forsake him, notwithstanding his sinnes;
God's Spirit brought unto his memory, the mercy of God to David repenting, the power of God against Balaams cursing; and now he found the comfortable fruit of reading the Scriptures, in them he found Balm of Gilea•, Comfort and consolation against the power of hell and darkness. He concluded an humble Confessi, with a firm resolution: that God would be merciful (as to David,) that God would be powerful (against balaam) that God would not forsake him, notwithstanding his Sins;
For as wee teach against the Church of Rome, that our faith is not swallowed vp of doubting: So wee teach according to truth, that a true faith is troubled with doubting. When a man considers his owne demerits, then hee iustly doubts of mercy:
For as we teach against the Church of Rome, that our faith is not swallowed up of doubting: So we teach according to truth, that a true faith is troubled with doubting. When a man considers his own demerits, then he justly doubts of mercy:
As in a battaile, all the time of the skirmishing, there is doubt: But when the enemie flyes and is put to rout, then there is no doubt. So in the soule, all the while the Deuill flings his fiery darts, there is doubt: but when hee is conquered by the sword of the Spirit,
As in a battle, all the time of the skirmishing, there is doubt: But when the enemy flies and is put to rout, then there is no doubt. So in the soul, all the while the devil flings his fiery darts, there is doubt: but when he is conquered by the sword of the Spirit,
then there is no doubt. As therefore you reade of the Poole of Bethesda; First, the Poole was troubled, and then the sick were healed: so this noble Earle first felt a troubled spirit, to trie him, and then the ioy of the holy Spirit to comfort him.
then there is no doubt. As Therefore you read of the Pool of Bethesda; First, the Pool was troubled, and then the sick were healed: so this noble Earl First felt a troubled Spirit, to try him, and then the joy of the holy Spirit to Comfort him.
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The last words that euer man heard him speake, were three Amens to his Chapleins prayers, concluding his life as the holy Ghost doth the Scripture, Amen, Reuel. 22. 20. Amen, Reuel. 22. 21. As Christ concluded his Crosse, Amen, This day shalt thou bee with mee in Paradise, Luke 23. 43. To which Paradise, I doubt not,
The last words that ever man herd him speak, were three Amens to his Chaplains Prayers, concluding his life as the holy Ghost does the Scripture, Amen, Revel. 22. 20. Amen, Revel. 22. 21. As christ concluded his Cross, Amen, This day shalt thou be with me in Paradise, Lycia 23. 43. To which Paradise, I doubt not,
but his blessed soule is gone before. God grant that ours may follow after; That we may all depart in peace, to the fruition of eternall happinesse. Amen, Amen, Amen.
but his blessed soul is gone before. God grant that ours may follow After; That we may all depart in peace, to the fruition of Eternal happiness. Amen, Amen, Amen.
Gre. in Ho. NONLATINALPHABET sonat vt Verbū possit audiri, Chrisost. sup. Matth. Vox est sonus confusus, qua vult aliquid dicere ille qui clamat. Verbum est sermo mysticus, quo Deus mysterium suae voluntatis ostendit: Gloss. Verbum clamat in voce. Beda, Per vocem nunciatur, per Verbum ostenditur.
Gre. in Ho. Sonnet vt Verbū possit audiri, Chrysostom sup. Matthew Vox est Sound confusus, qua vult Aliquid dicere Isle qui Proclaim. Verbum est sermon Mysticus, quo Deus mysterium suae voluntatis ostendit: Gloss. Verbum Proclaim in voce. Beda, Per vocem nunciatur, per Verbum Ostenditur.
Vt dum semper ignoratur, quasi proximus esse credatur. id. Bas. vt nec impij desperarent, quasi nullum tempus relictum poenitentiae, nec boni, quasi longum tempus patientiae.
Vt dum semper ignoratur, quasi Proximus esse credatur. id. Bas. vt nec Impij desperarent, quasi nullum Tempus relictum poenitentiae, nec boni, quasi Longum Tempus patientiae.
