A treatise upon death first publickly delivered in a funerall sermon, anno Dom. 1630. And since enlarged By N.C. Preacher of Gods word in Scotland at Kilmacolme in the baronie of Renfrew.
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But that I may proceed with a clear method, without the which there is no solid discourse, marke these points: 1 The logick analysis of these words: 2 The grammaticall and criticall expositions: 3 The doctrines, conforme with their severall uses inferred upon them: 4 And lastly, the conclusion of this whole action by way of application to these two dead corps.
But that I may proceed with a clear method, without the which there is no solid discourse, mark these points: 1 The logic analysis of these words: 2 The Grammatical and critical expositions: 3 The doctrines, conform with their several uses inferred upon them: 4 And lastly, the conclusion of this Whole actium by Way of application to these two dead corpse.
because the appointment is generall, Death generall; The subject of death, Man, generall; The number of death, Once, if unitie can be a number. As for the exposition;
Because the appointment is general, Death general; The Subject of death, Man, general; The number of death, Once, if unity can be a number. As for the exposition;
But our Greek and Latine, ancient and moderne writers translate it, ordeined, decreed, established for all men once to die. I embrace their orthodox versions;
But our Greek and Latin, ancient and modern writers translate it, ordained, decreed, established for all men once to die. I embrace their orthodox versions;
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yet they will suffer me to explain this word by others in scripture, NONLATINALPHABET, it is foreseen; NONLATINALPHABET, it is foreknown; NONLATINALPHABET, it is forepurposed;
yet they will suffer me to explain this word by Others in scripture,, it is foreseen;, it is foreknown;, it is forepurposed;
It is the irresistible will, eternall decree, unchangeable purpose, unsearchable counsel of the wise and everliving God, That all men and women living upon the face of the earth, must once die.
It is the irresistible will, Eternal Decree, unchangeable purpose, unsearchable counsel of the wise and everliving God, That all men and women living upon the face of the earth, must once die.
I answer first, That some few extraordinarie instances do not altogether break the band of ordinarie courses once set down by God, who is without shadow of turning or changing.
I answer First, That Some few extraordinary instances do not altogether break the band of ordinary courses once Set down by God, who is without shadow of turning or changing.
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but in so far as they were such men, they were immortall, that is, In so far as they were types of the resurrection and of the prototype Jesus, the immortall, coeternall, coessentiall Son of God the Father.
but in so Far as they were such men, they were immortal, that is, In so Far as they were types of the resurrection and of the prototype jesus, the immortal, coeternal, coessential Son of God the Father.
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for these two are grounded upon it, and it upon none, except it self, the center and fundament of all, whose appointment is himself, in whom there is no composition, no accident;
for these two Are grounded upon it, and it upon none, except it self, the centre and fundament of all, whose appointment is himself, in whom there is no composition, no accident;
Phavo•inus, who wrote after the rest of Greek authours, giveth foure short descriptions of death, NONLATINALPHABET, NONLATINALPHABET that is, A separation of the soul from the bodie;
Phavo•inus, who wrote After the rest of Greek Authors, gives foure short descriptions of death,, that is, A separation of the soul from the body;
Scripture calleth it a loosing, not a losing, or dissolution, not a destruction. Our Theologues they commonly make three sorts of death: First, NONLATINALPHABET, Naturall death;
Scripture calls it a losing, not a losing, or dissolution, not a destruction. Our Theologues they commonly make three sorts of death: First,, Natural death;
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And the Pagans themselves without any contradiction acknowledged these two sorts. The third is called, NONLATINALPHABET, The death of deaths, called spirituall death; and it is twofold;
And the Pagans themselves without any contradiction acknowledged these two sorts. The third is called,, The death of death's, called spiritual death; and it is twofold;
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or whether we die, we die to the Lord, Whether we live therefore, or die, we are the Lords, Rom. 14. 8. For Christ to us in death and life is advantage, Philip. 1. 21. For Christ therefore died and rose again,
or whither we die, we die to the Lord, Whither we live Therefore, or die, we Are the lords, Rom. 14. 8. For christ to us in death and life is advantage, Philip. 1. 21. For christ Therefore died and rose again,
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But it is to be remarked, that the most solid Philosophers did call man amongst other disparagements, the patterne of imbecilitie, the prey of time, the pastime of fortune, the pourtraict of inconstancy, the subject of envie and calamitie:
But it is to be remarked, that the most solid Philosophers did call man among other disparagements, the pattern of imbecility, the prey of time, the pastime of fortune, the portrait of inconstancy, the Subject of envy and calamity:
There are three words, which in the originall signifie man; The first word NONLATINALPHABET Isch, NONLATINALPHABET, noble, strong, worthie, excellent man:
There Are three words, which in the original signify man; The First word Isch,, noble, strong, worthy, excellent man:
in which sense Philo Judaeus calleth God NONLATINALPHABET, the patterne; and man, Gods NONLATINALPHABET, image; NONLATINALPHABET, effigie; NONLATINALPHABET, workmanship. But alas, O man, thou hast made a great change, and hast lost infinite treasures, for earthly toyes;
in which sense Philo Judaeus calls God, the pattern; and man, God's, image;, effigy;, workmanship. But alas, Oh man, thou hast made a great change, and hast lost infinite treasures, for earthly toys;
The third word is, NONLATINALPHABET Adam; and this word is almost one with Enosch; for it signifieth weak, feeble, impotent man, and so it is distinguished from Isch:
The third word is, Adam; and this word is almost one with Enoch; for it signifies weak, feeble, impotent man, and so it is distinguished from Isch:
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As in greek, NONLATINALPHABET differs from NONLATINALPHABET, Psalme 49. NONLATINALPHABET bene Adam; NONLATINALPHABET bene Isch; that is, the rich, and the poore, the noble, and the ignoble, potent, and impotent.
As in greek, differs from, Psalm 49. bene Adam; bene Isch; that is, the rich, and the poor, the noble, and the ignoble, potent, and impotent.
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And in this sense Moses, Deut. 32. Jer. 22. 29. say, O earth, earth, earth, hear the word of the Lord; that is, O man, man, man, earth by constitution, earth by disposition, earth by dissolution;
And in this sense Moses, Deuteronomy 32. Jer. 22. 29. say, Oh earth, earth, earth, hear the word of the Lord; that is, Oh man, man, man, earth by constitution, earth by disposition, earth by dissolution;
And this is Gods owne voice to Isaias, ch. 40. 6. repeated in 1. Peter, 1. 24. All flesh is grasse, and all the glory of man is as the flower of grasse;
And this is God's own voice to Isaiah, changed. 40. 6. repeated in 1. Peter, 1. 24. All Flesh is grass, and all the glory of man is as the flower of grass;
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and howbeit in the vanitie of their ambitious spirit, and pride of their loftie heart, they would erect sumptuous tombes, speaking trophees, gorgious monuments (onely times prey) upon him, he is not sensible of such things;
and howbeit in the vanity of their ambitious Spirit, and pride of their lofty heart, they would erect sumptuous tombs, speaking trophies, gorgeous monuments (only times prey) upon him, he is not sensible of such things;
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and such like superfluities, which reach not beyond the span of this life? or if he be triumphing in heaven, no earthly pompe, no humane magnificence, no worldly preheminence can adde any thing to that superexcellent weight of glory, no more then a drachme to the weight of the whole earth,
and such like superfluities, which reach not beyond the span of this life? or if he be triumphing in heaven, no earthly pomp, no humane magnificence, no worldly pre-eminence can add any thing to that superexcellent weight of glory, no more then a drachma to the weight of the Whole earth,
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The first is generall, and it is the pillar whereupon I prop the rest, viz. The demonstration of the invincible truth of this assertion, It is appointed for men, &c. by these strong and forcible reasons.
The First is general, and it is the pillar whereupon I prop the rest, viz. The demonstration of the invincible truth of this assertion, It is appointed for men, etc. by these strong and forcible Reasons.
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The first reason is taken from the mother of all things, and especiall hand-maid of God, Nature: for it hath appointed that all flowers, from the stinking weed to the fair lilie;
The First reason is taken from the mother of all things, and especial handmaid of God, Nature: for it hath appointed that all flowers, from the stinking weed to the fair Lily;
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Because the very foure elements whereof they are made, are naturallie subject to their combined transmutations, the earth being subtilized to the water, the water unto the aire, the aire unto the fire,
Because the very foure elements whereof they Are made, Are naturally Subject to their combined transmutations, the earth being subtilized to the water, the water unto the air, the air unto the fire,
As for example, the crane, the swallow, the stork, the woodcock, the cuckow with her titling, know the seasons of the year, according to the course of sun and moone, from which proceedeth the beautie of the spring, the heat of summer, the fruitfulnesse of the harvest,
As for Exampl, the crane, the swallow, the stork, the woodcock, the cuckoo with her titling, know the seasons of the year, according to the course of sun and moon, from which Proceedeth the beauty of the spring, the heat of summer, the fruitfulness of the harvest,
and as one cometh, so the other goeth, by an alternative vicissitude of time, which at the last (seeing now it consumeth all things) must be consumed by it self,
and as one comes, so the other Goes, by an alternative vicissitude of time, which At the last (seeing now it consumeth all things) must be consumed by it self,
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yea, of flint, brasse, adamant, by the most cunning artificers? are they not redacted unto their originall informe, disforme dust? Where is the tower of proud Babel, the church of Ephesian Diana, and that glorious one of Solomon? Where is the Capitoll of Rome,
yea, of flint, brass, adamant, by the most cunning artificers? Are they not redacted unto their original inform, disforme dust? Where is the tower of proud Babel, the Church of Ephesian Diana, and that glorious one of Solomon? Where is the Capitol of Rome,
and much more, with their builders, indwellers, upholders? And shall not London, Paris, Rome, Constantinople, Cairo, Quinsay go that same way? Yes assuredly:
and much more, with their Builders, indwellers, upholders? And shall not London, paris, Rome, Constantinople, Cairo, Quincy go that same Way? Yes assuredly:
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so all dayes are alike, it is that same day and night, that same sun and moone, these same elements and heaven which our forebears have seen before us,
so all days Are alike, it is that same day and night, that same sun and moon, these same elements and heaven which our forebears have seen before us,
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but to see a man passe his climacterick, and then 80. years, it is rara avis in terris. Never man yet lived a 1000 years, which are but one day in the sight of God;
but to see a man pass his climacteric, and then 80. Years, it is rara avis in terris. Never man yet lived a 1000 Years, which Are but one day in the sighed of God;
To the Hebrews succeeded Babylonians, Chaldeans, Assyrians, Medes, Persians, Egyptians, Sycionians, Greeks, Romanes, and to them wee who live in this deficient and vicious age:
To the Hebrews succeeded Babylonians, Chaldeans, Assyrians, Medes, Persians, egyptians, Syconians, Greeks, Romans, and to them we who live in this deficient and vicious age:
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That sun which ye see setting over your heads, the ebbing and flowing of the sea, which environeth us, that earth whereupon we walk, lately renewed, now growing old;
That sun which you see setting over your Heads, the ebbing and flowing of the sea, which environeth us, that earth whereupon we walk, lately renewed, now growing old;
and to come nearer, these graves whereupon yee trode in your entrie, this Church-yard, these through stones, that dead bell, that beir, that dolefull convoy, these two corps,
and to come nearer, these graves whereupon ye trodden in your entry, this Churchyard, these through stones, that dead bell, that beir, that doleful convoy, these two corpse,
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So that seeing he is nourished with perishingthings, he cannot according to the maximes of Philosophy but perish himself too, being corruptible in his conception, of frothing sperme;
So that seeing he is nourished with perishingthings, he cannot according to the maxims of Philosophy but perish himself too, being corruptible in his conception, of frothing sperm;
corruptible in his mothers belly, of excrementitious bloud; corruptible on her breast, of vaporous milk; corruptible in his whole life, of earthly food;
corruptible in his mother's belly, of excrementitious blood; corruptible on her breast, of vaporous milk; corruptible in his Whole life, of earthly food;
and this is so experimented by man, that one premonisheth another, our forebears our fathers, and they us, and we our posteritie, to our journeys, pilgrimages, warfares end, Death.
and this is so experimented by man, that one premonisheth Another, our forebears our Father's, and they us, and we our posterity, to our journeys, Pilgrimages, warfares end, Death.
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The third reason is taken from GOD, whom the Egyptians call Theut; the Persians, Syro; the Arabians, Alla; the Magicians, Orsi; the Latines, Deus; the greek, NONLATINALPHABET;
The third reason is taken from GOD, whom the egyptians call Thewd; the Persians, Syrian; the Arabians, Alla; the Magicians, Orsi; the Latins, Deus; the greek,;
the Hebrews, Jehovah, Elohim, Adonai, all in foure letters, to let you see that he is the God of all nations, the God of gods, who appointed all things to come to passe according to his good wil & pleasure;
the Hebrews, Jehovah, Elohim, Adonai, all in foure letters, to let you see that he is the God of all Nations, the God of God's, who appointed all things to come to pass according to his good will & pleasure;
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But to leave the infinite names which Lullists, Rabbines, Caballists, Paganes, Divines give to God, he is tearmed NONLATINALPHABET, the best deviser; NONLATINALPHABET, goodnesse it self; NONLATINALPHABET, of most free will; NONLATINALPHABET, him very self:
But to leave the infinite names which Lullists, Rabbis, Cabalists, Pagans, Divines give to God, he is termed, the best deviser;, Goodness it self;, of most free will;, him very self:
and so his appointment must bee holy, righteous, perfect, irresistible, whose appointment is NONLATINALPHABET for whatsoever God ex voluntate beneplaciti, hath first concluded within himself,
and so his appointment must be holy, righteous, perfect, irresistible, whose appointment is for whatsoever God ex voluntate beneplaciti, hath First concluded within himself,
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seeing these two are his loyall and faithfull servants, who must not, nor cannot, nor will not controll their masters uncontrollable will, who even trystes with them for the reall and effectuall accomplishment of all actions.
seeing these two Are his loyal and faithful Servants, who must not, nor cannot, nor will not control their Masters uncontrollable will, who even trysts with them for the real and effectual accomplishment of all actions.
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but the wise, just, good, Almightie providence of God, which not only extends it selfe ad vermiculos in coeno, but also, angelos in coelo, and man who was made a little inferiour to the Angels;
but the wise, just, good, Almighty providence of God, which not only extends it self ad vermiculos in coeno, but also, Angels in coelo, and man who was made a little inferior to the Angels;
whereby we not only admire his power in the creation, his wisedome in the administration, his constancie in the conservation, his beautie in the decoration, his bountie in the augmentation of all things;
whereby we not only admire his power in the creation, his Wisdom in the administration, his constancy in the conservation, his beauty in the decoration, his bounty in the augmentation of all things;
Ʋtram { que } vero (saith Tertullian) disponendo praescivit, & praesciendo disposuit, that God is the commander of life and death, who in disposing foreknew,
Ʋtram { que } vero (Says Tertullian) disponendo praescivit, & praesciendo disposuit, that God is the commander of life and death, who in disposing foreknew,
God is not carelesse of us, as the Epicures have dreamed, but by his speciall providence he hath such an extreame fatherly regard to us, that one hair cannot fall out of our head, one cubit cannot be added to our stature, with it;
God is not careless of us, as the Epicureans have dreamed, but by his special providence he hath such an extreme fatherly regard to us, that one hair cannot fallen out of our head, one cubit cannot be added to our stature, with it;
Why hast thou made us thus? for Esay 45. 9. Wo unto him that striveth with his Maker? shall the clay say to him that fashioneth it, What makest thou? That threefold appointment is NONLATINALPHABET, the bottomelesse deep of the unsearchable waies of God.
Why hast thou made us thus? for Isaiah 45. 9. Woe unto him that striveth with his Maker? shall the clay say to him that fashioneth it, What Makest thou? That threefold appointment is, the bottomless deep of the unsearchable ways of God.
And with that notable patterne of patience, that excellent doctor upon this point, Job 14. 14. All the dayes of my appointed time will I wait til my change come:
And with that notable pattern of patience, that excellent Doctor upon this point, Job 14. 14. All the days of my appointed time will I wait till my change come:
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and dwelleth in that inaccessible light, cloathed with ravishing glory, armed with innumerable legions of angels, crowned with unspeakable blessednesse;
and dwells in that inaccessible Light, clothed with ravishing glory, armed with innumerable legions of Angels, crowned with unspeakable blessedness;
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the sun and moone obscured, the stars darkned, the powers of heaven weakened, the Cherubims and Seraphims cover their faces, not able to behold the brightnesse of him, whom the angels adore, the thrones worship, the devils fear.
the sun and moon obscured, the Stars darkened, the Powers of heaven weakened, the Cherubims and Seraphims cover their faces, not able to behold the brightness of him, whom the Angels adore, the thrones worship, the Devils Fear.
Is it then Gods ordinance to day to deprive our king of a valiant subject, the nobles of a peere, the countrey ▪ of a baron, the house of a head, the obedient son of a dear father,
Is it then God's Ordinance to day to deprive our King of a valiant Subject, the Nobles of a peer, the country ▪ of a baron, the house of a head, the obedient son of a dear father,
and let us not be so ignorant as to lay the blame upon second causes, such as the influence of heaven, the aire, the dyet, the complexion, untimely disease, the company, the mediciner;
and let us not be so ignorant as to lay the blame upon second Causes, such as the influence of heaven, the air, the diet, the complexion, untimely disease, the company, the mediciner;
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Lord make us wise actors, and not formalists, temporizers, verbalists, hypocrites, that in the last act of our lives (which either is the most joyfull,
Lord make us wise actors, and not formalists, temporizers, verbalists, Hypocrites, that in the last act of our lives (which either is the most joyful,
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and defined man to bee NONLATINALPHABET, id est, well wrought clay, who with Epictetus thought no more of the death of their trustie and best friend then of a pitcher, fallen & broken upon the ground:
and defined man to be, id est, well wrought clay, who with Epictetus Thought no more of the death of their trusty and best friend then of a pitcher, fallen & broken upon the ground:
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but wee ought to keepe a laudable sobriety, & golden mediocrity, having warrant of God, instinct of nature, practise of Christ, examples of the Saints. 1. Warrant of God, who commands us, mourne with those that mourn,
but we ought to keep a laudable sobriety, & golden mediocrity, having warrant of God, instinct of nature, practice of christ, Examples of the Saints. 1. Warrant of God, who commands us, mourn with those that mourn,
how should wee bee moved for our owne sinnes, which procure our death, and the death of our best beloved? for the Christian heart should not be a marble, but a melting;
how should we be moved for our own Sins, which procure our death, and the death of our best Beloved? for the Christian heart should not be a Marble, but a melting;
and shall a reasonable mother forget her childe, or when it is dead before her, not let a tear fall? or can the son here present, see his loving father,
and shall a reasonable mother forget her child, or when it is dead before her, not let a tear fallen? or can the son Here present, see his loving father,
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howbeit inutterable grief? in such case where the eyes are dry, the heart must be of stone, flint, adamant. 3. Practice of Christ, who wept over dead Lazarus; he might have quickened him at the first instant,
howbeit inutterable grief? in such case where the eyes Are dry, the heart must be of stone, flint, adamant. 3. Practice of christ, who wept over dead Lazarus; he might have quickened him At the First instant,
for fear the God of nature thinke us unnaturall, who if wee shed moderate teares, hee will seal them up in the bottel of mercies, till at length he wipe all tears from our eyes, that we may see clearly these quos praemittimus, non amittimus;
for Fear the God of nature think us unnatural, who if we shed moderate tears, he will seal them up in the Bottle of Mercies, till At length he wipe all tears from our eyes, that we may see clearly these quos praemittimus, non amittimus;
and forerunners, one part of us is already glorified. 4 Examples of the Saints, as of Abraham, Gen. 23. 2. who mourned for his wife Sarah. Of Jacob, Gen. 37. 33. who mourned exceedingly for Joseph, whom hee thought a wilde beast had rent in pieces.
and forerunners, one part of us is already glorified. 4 Examples of the Saints, as of Abraham, Gen. 23. 2. who mourned for his wife Sarah. Of Jacob, Gen. 37. 33. who mourned exceedingly for Joseph, whom he Thought a wild beast had rend in Pieces.
Of David, 2 Sam. 1. who lamented with his lamentation over Saul and Jonathan. Of Judah and Jerusalem, with Jeremie and the singers, who mourned greatly in the death of their good king Josiah, which is called the mourning of Hadadrimmon in the valley of Megiddon. Zech. 12. 11. Object. But yee will say, What? may we not weep exceedingly at funerals, being grounded upon that same publick example of the Israelites, 2. Chron. 35. 24? I answer. Indeed all occasions are not alike, by reason of the divers qualities of the defunct, who being all one to God, to man are not so.
Of David, 2 Sam. 1. who lamented with his lamentation over Saul and Johnathan. Of Judah and Jerusalem, with Jeremiah and the singers, who mourned greatly in the death of their good King Josiah, which is called the mourning of Hadadrimmon in the valley of Megiddo. Zechariah 12. 11. Object. But ye will say, What? may we not weep exceedingly At funerals, being grounded upon that same public Exampl of the Israelites, 2. Chronicles 35. 24? I answer. Indeed all occasions Are not alike, by reason of the diverse qualities of the defunct, who being all one to God, to man Are not so.
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Therefore if at any time great lamentation should have place, and if the nobilitie, ministery, commonaltie, should utter their inward grief, with outward gesture-of cloathes or speeches;
Therefore if At any time great lamentation should have place, and if the Nobilt, Ministry, commonalty, should utter their inward grief, with outward gesture-of clothes or Speeches;
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who because we are not worthy of them, such as Heroick kings, well-affected nobles, wise counsellers, great officers of state, inferiour judges, religious prelates,
who Because we Are not worthy of them, such as Heroic Kings, Well-affected Nobles, wise Counsellers, great Officers of state, inferior judges, religious Prelates,
& zealous preachers, who are as so many lamping lights and beautiful stars in the right hand of Christ, fixed by God in the firmament of his militant Church, are often taken from us in judgement;
& zealous Preachers, who Are as so many lamping lights and beautiful Stars in the right hand of christ, fixed by God in the firmament of his militant Church, Are often taken from us in judgement;
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Did ye not deeply consider, when that God from the heavens did frown upon us, in taking away the only Solomon of our time, our gracious Soveraigne King JAMES of thrice happy memory, two of our speciall pieres, two props of our common-wealth;
Did you not deeply Consider, when that God from the heavens did frown upon us, in taking away the only Solomon of our time, our gracious Sovereign King JAMES of thrice happy memory, two of our special Peers, two props of our commonwealth;
with two great divines, two pillars of our church, followed a little thereafter, and yet we had greater occasion to mourn for our sinnes then for them? for they were taken away, that they might not see the judgements to come.
with two great Divines, two pillars of our Church, followed a little thereafter, and yet we had greater occasion to mourn for our Sins then for them? for they were taken away, that they might not see the Judgments to come.
and cover his body according to the custome, and neglect not his buriall, and then comfort your selves for your heavines, for it cannot do him good, but hurt you.
and cover his body according to the custom, and neglect not his burial, and then Comfort your selves for your heaviness, for it cannot do him good, but hurt you.
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not the death, but the change of his friend to a better estate. And if we do so, our cariage cannot but be decent, modest, circumspect, wise, charitable;
not the death, but the change of his friend to a better estate. And if we do so, our carriage cannot but be decent, modest, circumspect, wise, charitable;
And if we do so, there wil be none of us but wil bridle his natural affections & secret passions in such fashion, that they carry him not beyond the bounds of right, reason, moderation, religion.
And if we do so, there will be none of us but will bridle his natural affections & secret passion in such fashion, that they carry him not beyond the bounds of right, reason, moderation, Religion.
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The second is out of St. Paul, 1 Thess. 4. 13, 14. I would not have you ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope:
The second is out of Saint Paul, 1 Thess 4. 13, 14. I would not have you ignorant, brothers, Concerning them which Are asleep, that you sorrow not even as Others which have no hope:
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for if we beleeve that Jesus died, & rose again, even so also them who sleep in Jesus, wil God bring with him, that we may all meet where our last randevous, heaven, is;
for if we believe that jesus died, & rose again, even so also them who sleep in jesus, will God bring with him, that we may all meet where our last rendezvous, heaven, is;
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The first doctrine by way of consequence is this, [ It is appointed ] Then there is nothing in this world able to save a man frō the piercing stroak of death;
The First Doctrine by Way of consequence is this, [ It is appointed ] Then there is nothing in this world able to save a man from the piercing stroke of death;
beauty cannot keep Absalom, nor strength Sampson, nor valour Josua, nor wisedome Solomon, nor policy Achitophel, nor court Haman, nor the crown Saul, nor an hundreth and twenty seven provinces Ahasuerus, nor the palace Nebuchadnezzar, nor nine hundred sixty and nine years Methusalem: What? the best things could not keep the godliest from the same.
beauty cannot keep Absalom, nor strength Sampson, nor valour Joshua, nor Wisdom Solomon, nor policy Ahithophel, nor court Haman, nor the crown Saul, nor an Hundredth and twenty seven Provinces Ahasuerus, nor the palace Nebuchadnezzar, nor nine hundred sixty and nine Years Methuselah: What? the best things could not keep the Godliest from the same.
Righteousnesse could not keep Noah, nor faithfulnesse Abraham, nor meeknesse Moses, nor integritie Samuel, nor patience Job, nor a blamelesse life Zacharias, nor the heart of God David. The bark defendeth the tree, the feather the fowle, the scale the fish, the feet the Hynde and the Hare,
Righteousness could not keep Noah, nor faithfulness Abraham, nor meekness Moses, nor integrity Samuel, nor patience Job, nor a blameless life Zacharias, nor the heart of God David. The bark defendeth the tree, the feather the fowl, the scale the Fish, the feet the Hind and the Hare,
in the religious judges and kings of Israel, in the divine Prophets, Evangelists, Apostles, in the reverend fathers, doctours and preachers of the primit•• and reformed churches, in all the Martyrs, with the rest of Gods elect, two being extraordinarily excepted.
in the religious judges and Kings of Israel, in the divine prophets, Evangelists, Apostles, in the reverend Father's, Doctors and Preachers of the primit•• and reformed Churches, in all the Martyrs, with the rest of God's elect, two being extraordinarily excepted.
Yea, it behoved Christ Jesus, God and man in one person, hypostatically united, albeit he was the prince of life, to lay down his precious life for man, dead in sinnes and trespasses,
Yea, it behooved christ jesus, God and man in one person, hypostatically united, albeit he was the Prince of life, to lay down his precious life for man, dead in Sins and Trespasses,
for as long as we are in the flesh, we are absent from the Lord, debarred and sequestrate from our eldest brother, who even now is preparing a place for us, that shal never be taken from us.
for as long as we Are in the Flesh, we Are absent from the Lord, debarred and sequestrate from our eldest brother, who even now is preparing a place for us, that shall never be taken from us.
And by the contrary, happie is hee that prepareth himselfe timously, that when deaths doome is execute upon him, he may be found ready for those heavenly mansions,
And by the contrary, happy is he that Prepareth himself Timely, that when death's doom is execute upon him, he may be found ready for those heavenly mansions,
so glorious by creation, so beautifull in situation, so rich in possession, so commodious for habitation; Where the king is Christ; the law, love; the life, eternitie;
so glorious by creation, so beautiful in situation, so rich in possession, so commodious for habitation; Where the King is christ; the law, love; the life, eternity;
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life without death, light without darknes, mirth without sadnes, health without sicknesse, wealth without poverty, credit without disgrace, beauty without blemish, bountie without measure, felicitie without any mixture of misery.
life without death, Light without darkness, mirth without sadness, health without sickness, wealth without poverty, credit without disgrace, beauty without blemish, bounty without measure, felicity without any mixture of misery.
O Lord take us from our selves to thy self there, where thou shalt be life to our souls, health to our bodies, sight to our eyes, musick to our ears, honey to our mouthes, perfume to our nostrils, meat to our bellies, truth to our wits, good to our wills, peace to our consciences, delight to our affections:
O Lord take us from our selves to thy self there, where thou shalt be life to our Souls, health to our bodies, sighed to our eyes, music to our ears, honey to our mouths, perfume to our nostrils, meat to our bellies, truth to our wits, good to our wills, peace to our Consciences, delight to our affections:
and cut the fetters of sin, & the bands of Satan, that our souls, like so many soaring Eagles, may flee out of these base and corruptible prisons of our bodies, to those royall palaces of that free, new, supernall Jerusalem, the mother of us all. Use of admonition:
and Cut the fetters of since, & the bans of Satan, that our Souls, like so many soaring Eagles, may flee out of these base and corruptible prisons of our bodies, to those royal palaces of that free, new, supernal Jerusalem, the mother of us all. Use of admonition:
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In the mean time, this our naturall life is but a broken reed, a cob-web to lean unto, which because of the inconstancie, uncertainty, shortnesse, naughtinesse of it, is justly compared by profane and divine writers, to a passenger, to a walking, to a pilgrimage, to a race, to a post, to a chariot, to a whirlegig, to a warfare, to a tabernacle, to the flitting of a tabernacle, to a turning wheel, to a stage-play, to a table-play, to dice, to counters, to a tale, to a tennice-court, to a weavers shutle, to the dayes of a hireling, to the moneths of vanitie, to the wing of an eagle, to an eagle in the aire, to a span,
In the mean time, this our natural life is but a broken reed, a cobweb to lean unto, which Because of the inconstancy, uncertainty, shortness, naughtiness of it, is justly compared by profane and divine writers, to a Passenger, to a walking, to a pilgrimage, to a raze, to a post, to a chariot, to a whirlegig, to a warfare, to a tabernacle, to the flitting of a tabernacle, to a turning wheel, to a stageplay, to a table-play, to dice, to counters, to a tale, to a tennice-court, to a weavers shutle, to the days of a hireling, to the months of vanity, to the wing of an Eagl, to an Eagl in the air, to a span,
or hand-breadth, to a smoak, to a blast, to a breath, to winde, to a passing cloud, to a vanishing vapour, to a bell, to a space, to a tyde, to an ocean of waters, to a ship sayling through the sea, to a gowne soon put off or on, to a sleep, to a night watch, to grasse, to hay, to a fading flower, to a leaf, to a thought, to a dream, to a shadow, to the dream of a shadow, to vanity, to vanity of vanities, to nothing, to lesse then nothing.
or handbreadth, to a smoke, to a blast, to a breath, to wind, to a passing cloud, to a vanishing vapour, to a bell, to a Molle, to a tIED, to an Ocean of waters, to a ship sailing through the sea, to a gown soon put off or on, to a sleep, to a night watch, to grass, to hay, to a fading flower, to a leaf, to a Thought, to a dream, to a shadow, to the dream of a shadow, to vanity, to vanity of vanities, to nothing, to less then nothing.
Aristophanes, and Plutarch NONLATINALPHABET, like the flies of Aristotle at the river Hipanis, which appear in the morning, are in their full strength at noone, and die at night;
Aristophanes, and Plutarch, like the flies of Aristotle At the river Hypnosis, which appear in the morning, Are in their full strength At noon, and die At night;
NONLATINALPHABET, saith one, is NONLATINALPHABET, our life is a violence or trouble, NONLATINALPHABET is NONLATINALPHABET, our body, a sepulchre: NONLATINALPHABET is NONLATINALPHABET, our beauty and colour, a carion:
, Says one, is, our life is a violence or trouble, is, our body, a Sepulchre: is, our beauty and colour, a carrion:
and neither his purple, nor his precious stones, nor the magnificence of his fare, or his court, can keep him from traitours, flatterers, and assasinates.
and neither his purple, nor his precious stones, nor the magnificence of his fare, or his court, can keep him from Traitors, Flatterers, and assassinates.
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Astrologers, such as Proclus, Ptolemee, and Aliben, have more subtilly then solidly compared our ages (looking to the perfection of the seventh number) to the seven planets, in this manner:
Astrologers, such as Proclus, Ptolemy, and Aliben, have more subtly then solidly compared our ages (looking to the perfection of the seventh number) to the seven planets, in this manner:
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Sixthly, our raw old age, to Iupiter, when we begin to number our dayes and to apply our hearts unto wisedome. Seventhly, our rotten and decrepit age to Saturne, when we are overclouded with sorrow, tending to the doore of death, which lyeth wide open at all times to all persons,
Sixthly, our raw old age, to Iupiter, when we begin to number our days and to apply our hearts unto Wisdom. Seventhly, our rotten and decrepit age to Saturn, when we Are overclouded with sorrow, tending to the door of death, which lies wide open At all times to all Persons,
when the tyde of our dayes shall have a perpetuall ebbe, without a full plemmura, & our leaf once fallen, shal never spring up againe, till that the world be no more.
when the tIED of our days shall have a perpetual ebb, without a full plemmura, & our leaf once fallen, shall never spring up again, till that the world be no more.
Why doe we not long for them? But alas, poore miserable wretches that we are, wee fix not the eyes of our soules upon that life which is hid in Jesus, otherwise wee would bee willing to lay downe this transitorie, uncertain calamitous life,
Why do we not long for them? But alas, poor miserable wretches that we Are, we fix not the eyes of our Souls upon that life which is hid in jesus, otherwise we would be willing to lay down this transitory, uncertain calamitous life,
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because it is the eternall weight of glorie, and so is more precious then all the diadem's and scepters of Alexander, Caesar; with the mightiest princes, who now are turned into muddy dust, filthie stinke, dreadfull horrour, perpetuall oblivion:
Because it is the Eternal weight of glory, and so is more precious then all the diadem's and sceptres of Alexander, Caesar; with the Mightiest Princes, who now Are turned into muddy dust, filthy stink, dreadful horror, perpetual oblivion:
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to the ambitious, whom now territories, and dominions will not content, then seven foot of ground shall cover him, with these two short words, hic jacet; here he lyeth;
to the ambitious, whom now territories, and Dominions will not content, then seven foot of ground shall cover him, with these two short words, hic jacet; Here he lies;
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And Horatius, Pallida mors aequo pede pulsat pauperum tabernas Regum { que } turres, — Pale death levelleth the countrey cabine and the kingly palace both alike.
And Horatius, Pallida mors Aequo pede pulsat Pauperum tabernas Regum { que } Towers, — Pale death levelleth the country cabin and the kingly palace both alike.
There is no difference betwixt dead corps, but that rich menscorps stink worse then others. Chrysostome more pathetically, Proficiscamur ad sepulchra; ostende mihi patrem, ostende uxorem tuam;
There is no difference betwixt dead corpse, but that rich menscorps stink Worse then Others. Chrysostom more pathetically, Proficiscamur ad sepulchra; ostend mihi patrem, ostend uxorem tuam;
Let us go to the sepulchres; shew thy father, shew thy wife; where is he who was cloathed in purple? I see nothing but rotten bones, and wormes; no difference can I perceive.
Let us go to the sepulchres; show thy father, show thy wife; where is he who was clothed in purple? I see nothing but rotten bones, and worms; no difference can I perceive.
the king his scepter, the counceller his robe of justice, the courtier and swaggerer their roaring shewes, the nobles their sword, the scholar his pen, the labourer his spade, the merchant his purse, the tradesman his instruments, the beggar his bagge:
the King his sceptre, the Counsellor his robe of Justice, the courtier and swaggerer their roaring shows, the Nobles their sword, the scholar his pen, the labourer his spade, the merchant his purse, the tradesman his Instruments, the beggar his bag:
Yea, let us gather our selves together before the supreme decree of death passe out against us at unawares, that so wee may meet it with as much readinesse of minde,
Yea, let us gather our selves together before the supreme Decree of death pass out against us At unawares, that so we may meet it with as much readiness of mind,
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or admire this dying carcasse, which the wormes must feed upon ere it be long, or be ravished with the astonishing fabrick of our bodies which are but clay tabernacles,
or admire this dying carcase, which the worms must feed upon ere it be long, or be ravished with the astonishing fabric of our bodies which Are but clay Tabernacles,
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O generous man, howbeit thy heart now erected in thy breast inthe forme of a restlesse piramide be the fountaine of thy life, it shall be dryed up like a summer strype, ere it be long!
O generous man, howbeit thy heart now erected in thy breast Inthe Form of a restless piramide be the fountain of thy life, it shall be dried up like a summer stripe, ere it be long!
and powreth Nectar, and Ambrosia upon the famished and thirstie souls of thy hearers, and drowneth as it were the soyle of their hearts with a soft-silver running river, shall lick the dust ere it be long!
and poureth Nectar, and Ambrosia upon the famished and thirsty Souls of thy hearers, and drowneth as it were the soil of their hearts with a soft-silver running river, shall lick the dust ere it be long!
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O young gallant, who art enamoured with thy beautie, thinking thy self another Adonis, Nereus, Narcissus, thou shall be like Aesope, or Thersites ere it bee long!
O young gallant, who art enamoured with thy beauty, thinking thy self Another Adonis, Nereus, Narcissus, thou shall be like Aesope, or Thersites ere it be long!
And whatsoever thou be, O man, hear what I say, Thy force once must languish, thy sense faile, thy body droup, thine eyes turne in thine head, thy veines break, thy heart rent,
And whatsoever thou be, Oh man, hear what I say, Thy force once must languish, thy sense fail, thy body drop, thine eyes turn in thine head, thy Veins break, thy heart rend,
The wise man compares thee to a ruinous house, which decayeth piece and piece; but that comparison is familiar to those who are acquainted with scripture.
The wise man compares thee to a ruinous house, which decayeth piece and piece; but that comparison is familiar to those who Are acquainted with scripture.
and should worke in us an ardour of minde, a vehemencie of spirit, a serious and sedulous endeavour to bee delivered from the prison of this body, the Red sea of the miseries of this life, the captivitie of sinne, the thraldome of our corruption, the tyrannie of Satan.
and should work in us an ardour of mind, a vehemency of Spirit, a serious and sedulous endeavour to be Delivered from the prison of this body, the Read sea of the misery's of this life, the captivity of sin, the thraldom of our corruption, the tyranny of Satan.
Yee know, if a couragious man be many years in a stinking, solitarie, and dark prison, he would be glad to change his infamous life, with a glorious death:
Ye know, if a courageous man be many Years in a stinking, solitary, and dark prison, he would be glad to change his infamous life, with a glorious death:
when he seeth the brightsome light of the sunne, and tasteth of his wonted joyes in meat, drink, apparell, companie, is he not ravished within himself? Even so it is with us,
when he sees the brightsome Light of the sun, and tasteth of his wonted Joys in meat, drink, apparel, company, is he not ravished within himself? Even so it is with us,
while we are in Mesech, in the Egypt of sinne, under our spirituall Pharaoh the devil, being compassed about with robbers on the land, pirates on the sea, hereticks in the church, few or no godly men, we cannot but be plunged in a deep dungeon of grief and sorrow.
while we Are in Mesech, in the Egypt of sin, under our spiritual Pharaoh the Devil, being compassed about with robbers on the land, pirates on the sea, Heretics in the Church, few or no godly men, we cannot but be plunged in a deep dungeon of grief and sorrow.
But when it will please that unappealable judge, that high possessour of heaven and earth, to command the jaylour, Death, to loose us from the prison of this body,
But when it will please that unappealable judge, that high possessor of heaven and earth, to command the jailer, Death, to lose us from the prison of this body,
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And in another place, fire, gallows, beasts, breaking of my bones, quartering of my members, crucifying of my body, all the torments of the devil together, let them come upon me,
And in Another place, fire, gallows, beasts, breaking of my bones, quartering of my members, crucifying of my body, all the torments of the Devil together, let them come upon me,
and art thou afraid to depart? This made Jerome to say, Let us embrace that day (viz. of death) which shall assigne every one of us to his house, which shal free us of the snares of this age,
and art thou afraid to depart? This made Jerome to say, Let us embrace that day (viz. of death) which shall assign every one of us to his house, which shall free us of the snares of this age,
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God worke this desire in us, for while wee are at home in these bodies, we are absent from the Lord, and ground it upon the assurance of the remission of our sinnes,
God work this desire in us, for while we Are At home in these bodies, we Are absent from the Lord, and ground it upon the assurance of the remission of our Sins,
an house not made with hands, eternall in the heavens, 2 Cor. 5. But alas, here is our miserie, that every one of our bodies is a remora to hinder the ship of our soules to stretch sail within the saving harborie of Gods crowning mercies.
an house not made with hands, Eternal in the heavens, 2 Cor. 5. But alas, Here is our misery, that every one of our bodies is a remora to hinder the ship of our Souls to stretch sail within the Saving harborie of God's crowning Mercies.
To the old Latines this word was so ominous, that they periphrased it by another ▪ for when they should have said in plaine termes, Mortuus est, He is dead; they said, Vixit, He lived:
To the old Latins this word was so ominous, that they periphrase it by Another ▪ for when they should have said in plain terms, Mortuus est, He is dead; they said, Vixit, He lived:
for it may wel hasten & aggravate, but never stay or diminish the dint thereof, Multi ad fatum venere suum dum fata timent, Many precipitate their end in fearing it.
for it may well hasten & aggravate, but never stay or diminish the dint thereof, Multi ad fatum Venere suum dum fata Timent, Many precipitate their end in fearing it.
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Yet this is a maxime, that no sound naturalists will goe from, that good and valiant citizens (such as Pericles praised in his funerall oration) should undergoe it,
Yet this is a maxim, that no found naturalists will go from, that good and valiant Citizens (such as Pericles praised in his funeral oration) should undergo it,
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And the Stoicks themselves defend their Philosophie to bee a continuall meditation upon death, because the motion of the soule being ravished out of the body by contemplation, is a prentiship or resemblance of death.
And the Stoics themselves defend their Philosophy to be a continual meditation upon death, Because the motion of the soul being ravished out of the body by contemplation, is a prenticeship or resemblance of death.
But alas, men live now, as if there were no death to follow, no hell to swallow, no count to render, no judgement to be executed, no soul to keepe, no God to fear, no devill to torment:
But alas, men live now, as if there were no death to follow, no hell to swallow, no count to render, no judgement to be executed, no soul to keep, no God to Fear, no Devil to torment:
and they either care not, because they conclude, there is no pleasure after this life, or else they despaire, casting themselves headlong into horrible agonies, and inextricable perplexities.
and they either care not, Because they conclude, there is no pleasure After this life, or Else they despair, casting themselves headlong into horrible agonies, and inextricable perplexities.
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Why then are we pultrons and cowards, seeing we are assured to go upon the wings of angels to the bosome of Abraham. Their naturall courage made them to disdaine it, Mors non metuenda viris, Manhood is not daunted with death, Lucanus. Shall not then our spirituall knowledge perswade us that our death is nothing but a passage to life, a passe-port to immortalitie, a doore to paradise, a seasure of heaven, a chartre upon glory;
Why then Are we poltroons and cowards, seeing we Are assured to go upon the wings of Angels to the bosom of Abraham. Their natural courage made them to disdain it, Mors non metuenda Viris, Manhood is not daunted with death, Lucanus. Shall not then our spiritual knowledge persuade us that our death is nothing but a passage to life, a passport to immortality, a door to paradise, a seizure of heaven, a chartre upon glory;
or, as saith Bernard, a passage from labour to rest, from hope to reward, from the combate to the crowne, from death to life, from faith to knowledge, from pilgrimage to our long home, from the world to our father.
or, as Says Bernard, a passage from labour to rest, from hope to reward, from the combat to the crown, from death to life, from faith to knowledge, from pilgrimage to our long home, from the world to our father.
Scripture is more pithie, it calleth it, A sleep, a rest of our flesh in hope, a going to our fathers, a gathering to our people, a recommending of our spirit to God, a rendring up of the ghost, a walking with God and the Lambe.
Scripture is more pithy, it calls it, A sleep, a rest of our Flesh in hope, a going to our Father's, a gathering to our people, a recommending of our Spirit to God, a rendering up of the ghost, a walking with God and the Lamb.
and exhorted sundrie not to fear, were mightily troubled at their death, and when they should have had most peace, they were most disquieted? I answer. Their fear was a diligent, not a diffident; a holy, not a hellish; a filial, not a servile;
and exhorted sundry not to Fear, were mightily troubled At their death, and when they should have had most peace, they were most disquieted? I answer. Their Fear was a diligent, not a diffident; a holy, not a hellish; a filial, not a servile;
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And I would have the simple ignorant people to ▪ know here, that outward disturbances in fits, of heavie, exasperate, inveterate sicknesse, are not evident and infallible tokens of a totall or finall desertion:
And I would have the simple ignorant people to ▪ know Here, that outward disturbances in fits, of heavy, exasperate, inveterate sickness, Are not evident and infallible tokens of a total or final desertion:
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Then why should we fear death? Agathias calleth it NONLATINALPHABET, the mother of tranquilitie, NONLATINALPHABET, the stayer of sicknesse: Euripides, NONLATINALPHABET: the greatest remedie of evills:
Then why should we Fear death? Agathias calls it, the mother of tranquillity,, the stayer of sickness: Euripides,: the greatest remedy of evils:
And one of the seven sages, Thales, saith, that they are both indifferent. But to Christians they are both profitable, for Christ in life and death is advantage: Philip.
And one of the seven sages, Thales, Says, that they Are both indifferent. But to Christians they Are both profitable, for christ in life and death is advantage: Philip.
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and our death is an issue of these miseries, the harbrie mouth, leading us to the most sure haven, the heaven of heavens, the bridegroomes chamber? 1 Object. Death is most dangerous,
and our death is an issue of these misery's, the harbrie Mouth, leading us to the most sure Haven, the heaven of heavens, the bridegrooms chamber? 1 Object. Death is most dangerous,
unsufficiencie, for alsufficiencie. 4. Object. But there are paines in death. Answer. There is nothing without paines, and the better the thing be, the greater paines:
unsufficiency, for All-sufficiency. 4. Object. But there Are pains in death. Answer. There is nothing without pains, and the better the thing be, the greater pains:
So that it boats with us, it rideth behinde us, and leaveth us no more then the shadow of our bodies, till at last it cut the thred of our desires and lives,
So that it boats with us, it rides behind us, and Leaveth us no more then the shadow of our bodies, till At last it Cut the thread of our Desires and lives,
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and our passions shall be buried, and our reason enlarged, and the whole man placed in his owne element, the heaven his countrey, from the which hee was banished.
and our passion shall be buried, and our reason enlarged, and the Whole man placed in his own element, the heaven his country, from the which he was banished.
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Furthermore, did not Cicero, Seneca, and before them Theophrastus, Crantor, Xenocrates, leave rare monuments and documents, against immoderate dolour in death,
Furthermore, did not Cicero, Senecca, and before them Theophrastus, Crantor, Xenocrates, leave rare monuments and documents, against immoderate dolour in death,
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as also against the fear thereof? but thou art better taught then those, that death is the very entry to that eternall day, nunc stans feast, Sabaoth, with the Ancient of dayes,
as also against the Fear thereof? but thou art better taught then those, that death is the very entry to that Eternal day, nunc stans feast, Sabaoth, with the Ancient of days,
And shall naughtie souldiers under their temporarie captaine, hazard their mispent life at the mouth of the canon in a furious skirmish for the pennie-pay,
And shall naughty Soldiers under their temporary captain, hazard their Mis-spent life At the Mouth of the canon in a furious skirmish for the pennie-pay,
and thou not lay down this tedious life for the kingdome of heaven, whereunto thou hast undoubted right, by thy triumphing generall, the captaine of thy salvation, the Lord Jesus, the Lord of Hosts? 5. Object. But the pangs of death are insupportable, who can abide these cruell and deadly wounds? Answer. That same Jesus by his glorious and meritorious death, hath sweetned, seasoned, sanctified them to thee in such fashion, that they shall be unto thee like the launcet of a Chirurgion, which pricketh and healeth together like worme-wood;
and thou not lay down this tedious life for the Kingdom of heaven, whereunto thou hast undoubted right, by thy triumphing general, the captain of thy salvation, the Lord jesus, the Lord of Hosts? 5. Object. But the pangs of death Are insupportable, who can abide these cruel and deadly wounds? Answer. That same jesus by his glorious and meritorious death, hath sweetened, seasoned, sanctified them to thee in such fashion, that they shall be unto thee like the lancet of a Chirurgeon, which pricks and heals together like wormwood;
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To conclude then, let us all resolve couragiously to attend death, laying aside all fear, ever hoping that the Lord shall be with us, to the end and in the end.
To conclude then, let us all resolve courageously to attend death, laying aside all Fear, ever hoping that the Lord shall be with us, to the end and in the end.
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and in death celebrate three solemnities. First, our birth day: for wee shall revive. Secondly, our mariage day, which shall be accomplished with Christ. Thirdly, our triumph day:
and in death celebrate three solemnities. First, our birth day: for we shall revive. Secondly, our marriage day, which shall be accomplished with christ. Thirdly, our triumph day:
The Egyptians, Brachmanes, Indians, Thracians, Persians, Macedonians, Arabians, Americanes, and all polished nations have consented to the immortalitie of the soule.
The egyptians, Brachmanes, Indians, Thracians, Persians, Macedonians, Arabians, Americans, and all polished Nations have consented to the immortality of the soul.
NOw let me speak of the subject of this assertion, Man once to die. It is not said in the originall NONLATINALPHABET, to all men; but NONLATINALPHABET, to men;
NOw let me speak of the Subject of this assertion, Man once to die. It is not said in the original, to all men; but, to men;
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As there is nothing more certain then death, so there is nothing more uncertain then the time, place, and manner thereof. This doctrine hath two points.
As there is nothing more certain then death, so there is nothing more uncertain then the time, place, and manner thereof. This Doctrine hath two points.
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So that there is a fatall, infallible, inexpugnable, necessitant necessitie laid upon man, once to die. Man is tearmed NONLATINALPHABET, the end of all, NONLATINALPHABET, nature perfected, NONLATINALPHABET, a visible God, NONLATINALPHABET, a compend of this great world;
So that there is a fatal, infallible, inexpugnable, necessitant necessity laid upon man, once to die. Man is termed, the end of all,, nature perfected,, a visible God,, a compend of this great world;
I confesse with Zoroaster and Trismegistus, that he is an admirable piece of nature, because both natures, superior and inferior, uncreated and created do meet in him.
I confess with Zoroaster and Trismegistus, that he is an admirable piece of nature, Because both nature's, superior and inferior, uncreated and created do meet in him.
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If we behold the face of it, we shall finde there such a varietie of herbs, flowers, fruits, trees, creatures, which may breed admiration in the dullest spirits.
If we behold the face of it, we shall find there such a variety of herbs, flowers, fruits, trees, creatures, which may breed admiration in the dullest spirits.
And is the sea lesse admirable, by reason of the flux and reflux thereof, the quantitie of fishes and monsters therein nourished? And is the aire any thing inferior to these two:
And is the sea less admirable, by reason of the flux and reflux thereof, the quantity of Fish and monsters therein nourished? And is the air any thing inferior to these two:
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full of fowles, clouds, raines, snow, haile, lightnings, thunder, and innumerable meteors? But when wee lift up our eyes to the astonishing vault of heaven, whose curtaines are spread over these, enlightned with the sunne and moone,
full of fowls, Clouds, reins, snow, hail, lightnings, thunder, and innumerable meteors? But when we lift up our eyes to the astonishing vault of heaven, whose curtains Are spread over these, enlightened with the sun and moon,
and twinkling stars, with their towres, retowres, aspects, effects, influences, we cannot but be ravished with a more singular and divine contemplation.
and twinkling Stars, with their towers, retowres, aspects, effects, influences, we cannot but be ravished with a more singular and divine contemplation.
Yet here is a greater wonder, that all these things are abridged in thee, O man, of seven foot-length? And as the world is a book in the which God may be read in capitall letters:
Yet Here is a greater wonder, that all these things Are abridged in thee, Oh man, of seven foot-length? And as the world is a book in the which God may be read in capital letters:
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so both the world and God, may by the most ignorant, easilie be read in thee as in a written table, seene in thee, as in a clear glasse. Thy flesh represents the dust; thy bones, the rockes; thy liver, the sea; thy veines, rivers; thy breath, the aire; thy naturall heat, the fire; thy head, the heavens; thy eyes, the stars;
so both the world and God, may by the most ignorant, Easily be read in thee as in a written table, seen in thee, as in a clear glass. Thy Flesh represents the dust; thy bones, the Rocks; thy liver, the sea; thy Veins, Rivers; thy breath, the air; thy natural heat, the fire; thy head, the heavens; thy eyes, the Stars;
and the theater whereupon God may be seene with mortall eyes, representing the foure corners of the world: thy face, the east; thy back, the west; thy right side, the south; thy left, the north.
and the theater whereupon God may be seen with Mortal eyes, representing the foure corners of the world: thy face, the east; thy back, the west; thy right side, the south; thy left, the north.
And whereas other creatures have their countenance downward towards their naturall mother the earth, thine are upward, toward thy spirituall father, God;
And whereas other creatures have their countenance downward towards their natural mother the earth, thine Are upward, towards thy spiritual father, God;
that thou mayest raise thy self from all earthly vanitie, to a serious contemplation of the divinitie, wherein are placed thy unchangeable comfort, thy unspeakable contentment, thy unconceivable felicitie. Whence I inferre this;
that thou Mayest raise thy self from all earthly vanity, to a serious contemplation of the divinity, wherein Are placed thy unchangeable Comfort, thy unspeakable contentment, thy unconceivable felicity. Whence I infer this;
the temperate man keep a sober dyet to prolong his life; the liberall propine it; the magnificent make expences; the magnanimous disdain it; the modest smile at it; the meek embrace it; the courteous cherish it; the civilized welcome it;
the temperate man keep a Sobrium diet to prolong his life; the liberal propine it; the magnificent make expenses; the magnanimous disdain it; the modest smile At it; the meek embrace it; the courteous cherish it; the civilized welcome it;
Therefore let not the beaten warriour thinke, that all his stratagems can defend him, or the polished polititian dreame that all the maximes of Matchiavel, or the counsell of Achitophel can preserve him.
Therefore let not the beaten warrior think, that all his stratagems can defend him, or the polished politician dream that all the maxims of Machiavel, or the counsel of Ahithophel can preserve him.
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the embrion in its mothers bellie, the babe on its mothers breast, the wanton child, the rash young man, the strong man, the wittie man, the old man, the decrepit man; all must once die.
the Embryo in its mother's belly, the babe on its mother's breast, the wanton child, the rash young man, the strong man, the witty man, the old man, the decrepit man; all must once die.
The first direction is, Vive memor lethi, fugit hora, Persius. In thy life remember of thy death, for thy houre slippeth. Time is precious, but short;
The First direction is, Vive memor lethi, Fugitive hora, Persius. In thy life Remember of thy death, for thy hour slippeth. Time is precious, but short;
and this is a hard lesson, Memento mori. This was accustomed to be said to the Emperours in that great triumph at Rome, Memento mori, homo es, mortalem te esse memineris, Remember to die, man thou art,
and this is a hard Lesson, Memento Mori. This was accustomed to be said to the emperors in that great triumph At Room, Memento Mori, homo es, mortalem te esse memineris, remember to die, man thou art,
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To this effect, when the Egyptians did solemnize their natall dayes, they had a dead scull upon their table, to put them in minde of their mortalitie. One Church-yard in Paris, I remarked, hath moe sculls,
To this Effect, when the egyptians did solemnize their natall days, they had a dead scull upon their table, to put them in mind of their mortality. One Churchyard in paris, I remarked, hath more sculls,
Consumption in the lights, a stone in the bladder, the gout in our feet, the palsie in our hands, 2000 known sicknesses in our bodies, (to omit unknown,
Consumption in the lights, a stone in the bladder, the gout in our feet, the palsy in our hands, 2000 known Sicknesses in our bodies, (to omit unknown,
Seneca, a divine Philosopher to this purpose: Dic dormitanti, potes non expergisci; dic experrecto, potes non dormire ampliùs; dic exeunti, potes non reverti; dic redeunti, potes non exire:
Senecca, a divine Philosopher to this purpose: Die dormitanti, potes non expergisci; Die experrecto, potes non dormire ampliùs; Die exeunti, potes non reverti; Die redeunti, potes non exire:
Happie is the man whose way, journey, time, businesse, breath goeth together, walking before GOD as Abraham, with God as Enoch, in God as Paul. Happie is the man, who is ever ready,
Happy is the man whose Way, journey, time, business, breath Goes together, walking before GOD as Abraham, with God as Enoch, in God as Paul. Happy is the man, who is ever ready,
Thou mayst entitle thy self with Alexander the conquerour, the sonne of Jupiter Hammon; and with Sapor king of Persia, brother to the sunne or moone, copartner with the stars, king of kings:
Thou Mayest entitle thy self with Alexander the conqueror, the son of Jupiter Hammon; and with Sapor King of Persiam, brother to the sun or moon, copartner with the Stars, King of Kings:
and exalt thy self with the titles of the king of Spaine, Prester John, the Turke, the king of China; thou mayst saile over the mountaines with Antiochus, dry up the rivers with Sennacherib, and bridle the seas,
and exalt thy self with the titles of the King of Spain, Prester John, the Turk, the King of China; thou Mayest sail over the Mountains with Antiochus, dry up the Rivers with Sennacherib, and bridle the Seas,
and death shall crosse, crush, and cut all thy designes, and harbour thee in the place of silence, where thou shalt neither see, nor be seene any more.
and death shall cross, crush, and Cut all thy designs, and harbour thee in the place of silence, where thou shalt neither see, nor be seen any more.
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Thou shouldst then meditate on these three: 1. Respice, Look back to that which thou wast, Earth: 2. Aspice, Behold what thou art, Earth. and 3 prospice, Consider what thou must be, Earth. There thy beginning, continuance, end.
Thou Shouldst then meditate on these three: 1. Respice, Look back to that which thou wast, Earth: 2. Aspice, Behold what thou art, Earth. and 3 prospice, Consider what thou must be, Earth. There thy beginning, Continuance, end.
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The day is short, the worke is great, our Master is at hand, therefore let us be busie, saith Rabbi Simeon. And if Apelles the painter, thought every day lost wherein he drew not a line:
The day is short, the work is great, our Master is At hand, Therefore let us be busy, Says Rabbi Simeon. And if Apelles the painter, Thought every day lost wherein he drew not a line:
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Seneca affirmeth that a great part of our life slideth away with evil doing, the most part by nothing doing, the whole by doing that which we should not do;
Senecca Affirmeth that a great part of our life slideth away with evil doing, the most part by nothing doing, the Whole by doing that which we should not do;
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The babes in Bethlehem died in their swadling clouts, Jacob in his bed, Eglon in his summer house, Saul in the field, Sennacherib in the temple, Joab at the hornes of the altar, a Marquesse of Mantua, Speusippus a Philosopher,
The babes in Bethlehem died in their swaddling clouts, Jacob in his Bed, Eglon in his summer house, Saul in the field, Sennacherib in the temple, Joab At the horns of the altar, a Marquess of Mantua, Speusippus a Philosopher,
Let us send short and pithie ejaculations to God in all places, that he who is omnipresent, may bee powerfully present with us, where death encountereth us,
Let us send short and pithy ejaculations to God in all places, that he who is omnipresent, may be powerfully present with us, where death encountereth us,
of the Christians under the Emperours of Rome, some pricked, some rosted to death, some devoured by cruell lyons, some by ravenous wolves, some by fierce tigres, some with one or other exquisite torment pained to death.
of the Christians under the emperors of Room, Some pricked, Some roasted to death, Some devoured by cruel lyons, Some by ravenous wolves, Some by fierce tigers, Some with one or other exquisite torment pained to death.
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Our lesson is, who are here present, to lead a sanctified, and renewed life, serving God without feare, in holinesse and righteousnesse before him all the dayes of our life, that wee may obtaine a pleasant, easie,
Our Lesson is, who Are Here present, to led a sanctified, and renewed life, serving God without Fear, in holiness and righteousness before him all the days of our life, that we may obtain a pleasant, easy,
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Now my Noble, Honourable, Reverent, and well beloved Auditors, least I should omit any circumstance of this action looked for by you, I come to these two dead corps lying at the lippe of the grave, from which yee have received six directions,
Now my Noble, Honourable, Reverend, and well Beloved Auditors, lest I should omit any circumstance of this actium looked for by you, I come to these two dead corpse lying At the lip of the grave, from which ye have received six directions,
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But I hope the saile of my sinceritie shall carry the ship of my minde from these two rocks, to the safe harbour of your favourable audience, and sparing censures;
But I hope the sail of my sincerity shall carry the ship of my mind from these two Rocks, to the safe harbour of your favourable audience, and sparing censures;
an impartiall judge, a charitable christian ought to say, to wit, That this rare spectacle of one husband and spouse which cannot be severed in death, would seeme in the eyes of a naturall man pitifull and deplorable,
an impartial judge, a charitable christian ought to say, to wit, That this rare spectacle of one husband and spouse which cannot be severed in death, would seem in the eyes of a natural man pitiful and deplorable,
And this is remarkable, Their joy was one, their grief one, their love one, their life one, their death one, their buriall one, their tombe one, their grave one, their glory one.
And this is remarkable, Their joy was one, their grief one, their love one, their life one, their death one, their burial one, their tomb one, their grave one, their glory one.
for charitie biddeth us say, That our baptisme is one, our faith one, our hope one, our love one, our reward one, our pilgrimage one, our race one, our warfare one, our countrey one, our common-wealth one, our citie one, our religion one, our church one, our spirit one, our Christ one, our God one, the father of us all, above us all, in us all, all in all.
for charity bids us say, That our Baptism is one, our faith one, our hope one, our love one, our reward one, our pilgrimage one, our raze one, our warfare one, our country one, our commonwealth one, our City one, our Religion one, our Church one, our Spirit one, our christ one, our God one, the father of us all, above us all, in us all, all in all.
These are strait bands betwixt them and us, for that same golden chaine of mercie which hath pulled them unto heaven is fastned to our souls, that we also in our own time may be drawne hither.
These Are strait bans betwixt them and us, for that same golden chain of mercy which hath pulled them unto heaven is fastened to our Souls, that we also in our own time may be drawn hither.
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wee know in part, they fully; we poore, they rich; wee naked, they cloathed; wee weare clouts and rags, they bear crownes and scepters; we hungrie, they satisfied;
we know in part, they Fully; we poor, they rich; we naked, they clothed; we wear clouts and rags, they bear crowns and sceptres; we hungry, they satisfied;
Why go wee then with mourning apparell, seeing they have white robes? Why weep we any more, seeing all teares are wiped from their eyes? Why do wee lament, seeing they sing songs of triumph upon golden harps and viols, with the melodious, harmonious sweet-singing-chorestrie of Angels? Surely if it were possible that glorified souls were subject to grief, they have greater occasion to mourn for us,
Why go we then with mourning apparel, seeing they have white robes? Why weep we any more, seeing all tears Are wiped from their eyes? Why do we lament, seeing they sing songs of triumph upon golden harps and viols, with the melodious, harmonious sweet-singing-chorestrie of Angels? Surely if it were possible that glorified Souls were Subject to grief, they have greater occasion to mourn for us,
then wefor them, whose bands amongst themselves are so unseparable, that death cannot break them; and greater love wee read not of any two then of these:
then wefor them, whose bans among themselves Are so unseparable, that death cannot break them; and greater love we read not of any two then of these:
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Many a loyall husband and chaste spouse would be glad of such an end. And what an end? Let the envious Momus, and injurious backbiter hold their peace,
Many a loyal husband and chaste spouse would be glad of such an end. And what an end? Let the envious Momus, and injurious backbiter hold their peace,
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nor the rest of her womanish perfections, could free her from a subsequent death, both due to them and us for our sins. God hath forgiven theirs; God forgive ours also.
nor the rest of her womanish perfections, could free her from a subsequent death, both due to them and us for our Sins. God hath forgiven theirs; God forgive ours also.
In the mean time, their reliques and exuvies, terrae depositum, shall lye there amongst other dead corps, of their forebears and aftercommers, all attending a generall resurrection:
In the mean time, their Relics and exuvies, terrae depositum, shall lie there among other dead corpse, of their forebears and aftercomers, all attending a general resurrection:
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and are carried upon the wings of Cherubims and Seraphins, to the bosome of Abraham, for to change servitude with libertie, earth with heaven, miserie with felicitie,
and Are carried upon the wings of Cherubims and Seraphim, to the bosom of Abraham, for to change servitude with liberty, earth with heaven, misery with felicity,
and go into these everlasting tabernacles of the temple of the most High, in the holy citie, supernall Jerusalem, amongst the Hierarchies of that innumerable companie of Angels, the generall assemblie and church of the first borne, written in heaven by the finger of God,
and go into these everlasting Tabernacles of the temple of the most High, in the holy City, supernal Jerusalem, among the Hierarchies of that innumerable company of Angels, the general assembly and Church of the First born, written in heaven by the finger of God,
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and to bee with Christ, that wee may see our owne glorious coronations in that kingdome of glory? For, O what solemnities! O what festivities! O what exultations! O what exclamations!
and to be with christ, that we may see our own glorious coronations in that Kingdom of glory? For, Oh what solemnities! O what festivities! O what exultations! O what exclamations!
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Why do these base minds of ours creep any more like wormes on earth, and soare not with the wings of heavenly contemplation, that our conversation may be in heaven? Why do we not flie with the golden feathers of faith & hope, to embrace in the armes of our souls our gracious redeemer, who is at hand,
Why do these base minds of ours creep any more like worms on earth, and soar not with the wings of heavenly contemplation, that our Conversation may be in heaven? Why do we not fly with the golden Feathers of faith & hope, to embrace in the arms of our Souls our gracious redeemer, who is At hand,
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who is the joy of the heavens, the hope of the earth, the light and life of the world, the ease of the oppressed, the comfort of the afflicted, the advocate of sinners, the reward of the just, our only Saviour.
who is the joy of the heavens, the hope of the earth, the Light and life of the world, the ease of the oppressed, the Comfort of the afflicted, the advocate of Sinners, the reward of the just, our only Saviour.
O let us set our affections upon him, and behold him, whose love shed abundantly in our hearts, should swallow all other love, who is the wisedome of God,
O let us Set our affections upon him, and behold him, whose love shed abundantly in our hearts, should swallow all other love, who is the Wisdom of God,
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Therefore bow downe the knees of your hearts, with your voices, your hands and eyes unto heaven, saying, O come thou (whom our soules both love and long for) Lord Jesus,
Therefore bow down the knees of your hearts, with your voices, your hands and eyes unto heaven, saying, Oh come thou (whom our Souls both love and long for) Lord jesus,
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and in thee eternally, and through thee possesse the things which neither eye hath seen, nor ear hath heard, nor the heart of man was ever able to conceive.
and in thee eternally, and through thee possess the things which neither eye hath seen, nor ear hath herd, nor the heart of man was ever able to conceive.
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Now to this Jesus our redeemer, to the Father our Creator, to the holy Ghost our comforter, one GOD in three persons, let us render from the bottome of our soules, all Honour, all Praise, all Glory, for ever and ever, AMEN. AMEN.
Now to this jesus our redeemer, to the Father our Creator, to the holy Ghost our comforter, one GOD in three Persons, let us render from the bottom of our Souls, all Honour, all Praise, all Glory, for ever and ever, AMEN. AMEN.
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