The iust mans memoriall Cuius memoria in benedictionibus. To the pretious and immortall memory of the Right Honourable and truely noble Lord, William Earle of Pembroke. As it was deliuered in a sermon at Baynards Castle, before the interment of the body.
THE IVST MANS MEMORIALL. ESAY 57.1. The Righteous perisheth, and no man layeth it to heart, and Mercifull men are taken away, none considering that the Righteous is taken away from the euill to come.
THE IVST MANS MEMORIAL. ISAIAH 57.1. The Righteous Perishes, and no man Layeth it to heart, and Merciful men Are taken away, none considering that the Righteous is taken away from the evil to come.
And I doe not miscall it, when I say a Sermon, for 'tis a piece of a Sermon that the Prophet made, not at the Funerall of Iosiah, or Ezechiah only, (Alas for Iosiah, Alas, his glory had beene enough for these) but euen of all the land of Iudea besides;
And I do not miscall it, when I say a Sermon, for it's a piece of a Sermon that the Prophet made, not At the Funeral of Josiah, or Hezekiah only, (Alas for Josiah, Alas, his glory had been enough for these) but even of all the land of Iudea beside;
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God had euen now giuen his signall to the battell, was now giuing his Beloued into the hand of his enemies, had now set vp his standard on high, aduanced his streaming Ensignes to call for the Bee of Assyria, and to hisse for the Hornet of Babylon; his meaning was to let in a flood of Nations vpon them.
God had even now given his signal to the battle, was now giving his beloved into the hand of his enemies, had now Set up his standard on high, advanced his streaming Ensigns to call for the Bee of Assyria, and to hiss for the Hornet of Babylon; his meaning was to let in a flood of nations upon them.
Assyrians, Babylonians, Grecians, Egyptians, Romanes, &c. people of a sterne countenance, and a fierce behauiour, speaking a language that his people vnderstood not,
Assyrians, Babylonians, Greeks, egyptians, Romans, etc. people of a stern countenance, and a fierce behaviour, speaking a language that his people understood not,
let not such prophane feete presse vpon her sacred pauements, whom thou hast chosen out of all places of the world for thine owne residence; here will I dwell;
let not such profane feet press upon her sacred pavements, whom thou hast chosen out of all places of the world for thine own residence; Here will I dwell;
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But, O quantum haec Niobe, & c? How is she degenerated from what she was, to what she is? she is not she now, non samnium in samnio! you cannot find Sion in Sion, Bethel is Bethauen, become and the House of God, a den of theeues.
But, O quantum haec Niobe, & c? How is she degenerated from what she was, to what she is? she is not she now, non Samnium in Samnio! you cannot find Sion in Sion, Bethel is Bethany, become and the House of God, a den of thieves.
The sinnes of the Priests are blindnesse, ignorance, drunkennesse, idlenesse, his watchmen are blind, they are all ignorant, they are dumbe dogs, they cannot barke. Dormientes, saith the vulgar;
The Sins of the Priests Are blindness, ignorance, Drunkenness, idleness, his watchmen Are blind, they Are all ignorant, they Are dumb Dogs, they cannot bark. Dormientes, Says the Vulgar;
Tempori seruientes, saith Iu. from the Heb. Time-seruers well expounded, ver. 11. by looking to their own way, they all looke to their own way, euery one for his gaine, from his Quarter, Peccatum est satis, a man would thinke here were sinnes enow,
Tempori servientes, Says Iu from the Hebrew Timeservers well expounded, ver. 11. by looking to their own Way, they all look to their own Way, every one for his gain, from his Quarter, Peccatum est satis, a man would think Here were Sins enough,
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Come say they, ver. 12. we will fetch wine, & we will fill our selues with strong drink, & erit sicut hodie, sic & cras, to morrow shall be as this day, and much more abundantly.
Come say they, ver. 12. we will fetch wine, & we will fill our selves with strong drink, & erit sicut hodie, sic & cras, to morrow shall be as this day, and much more abundantly.
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The peoples sinnes succeede the Priests and Princes, (vt Sacerdos, sic populus) and theirs is want of consideration, they are all carelesse, retchlesse, regardlesse of the death of good men, of the taking away of mercifull men, they lay not this to heart, that's their sin,
The peoples Sins succeed the Priests and Princes, (vt Sacerdos, sic populus) and theirs is want of consideration, they Are all careless, retchless, regardless of the death of good men, of the taking away of merciful men, they lay not this to heart, that's their since,
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Prince, and Priest and people sinne, and iust men, mercifull men, are taken away for their sinnes. The righteous, &c. We consider in the word 3. generalls.
Prince, and Priest and people sin, and just men, merciful men, Are taken away for their Sins. The righteous, etc. We Consider in the word 3. generals.
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2. Mans security, and in consideration for all that, though the righteous perish, no man, none, not a man, very few if any cōsider, that the best spoke in their wheele is broken, the best stake in their hedge plucked vp, the fairest flowre in their garden withered, none consider this, none layes this to heart.
2. men security, and in consideration for all that, though the righteous perish, no man, none, not a man, very few if any Consider, that the best spoke in their wheel is broken, the best stake in their hedge plucked up, the Fairest flower in their garden withered, none Consider this, none lays this to heart.
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And because the Prophet complaines of this generality of neglect and disregard, 'twere good we had an eye backe to euery one of these three, as we goe along.
And Because the Prophet complains of this generality of neglect and disregard, 'twere good we had an eye back to every one of these three, as we go along.
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Secondly, a glaunce on the generality of this disrespect, and neglect, consider that, &c. Thirdly, one eye on Gods seuerity towards the suruiuors, they are kept and preserued for the euill day, they are left in the middest of a sea of dangers;
Secondly, a glance on the generality of this disrespect, and neglect, Consider that, etc. Thirdly, one eye on God's severity towards the survivors, they Are kept and preserved for the evil day, they Are left in the midst of a sea of dangers;
the plainest and coursest stuffe is fittest for mourners, you know, quorum nos primi, among whom most of vs, I am sure, may be chiefe, especially if we seriously consider,
the Plainest and Coursest stuff is Fittest for mourners, you know, quorum nos Primi, among whom most of us, I am sure, may be chief, especially if we seriously Consider,
as he seemed to perish, and yet such was the oscitancy and vnaduisednesse of men, that few or none considered, that for our sinnes was he wounded, that for our transgressions was hee broken, not his owne, that the chastisement of our peace was laid on him,
as he seemed to perish, and yet such was the oscitancy and unadvisedness of men, that few or none considered, that for our Sins was he wounded, that for our transgressions was he broken, not his own, that the chastisement of our peace was laid on him,
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& that by his stripes we were healed, &c. Iustus perit; 1. Esaias perit, the Iewes would haue the Prophet himselfe to bee vnderstood here, who is said to haue beene cut in pieces with a wooddē saw, by idolatrous Manasses! witnesses; and those other Prophets whom he slew to be meant by those men of mercy;
& that by his stripes we were healed, etc. Justus perit; 1. Isaiah perit, the Iewes would have the Prophet himself to be understood Here, who is said to have been Cut in Pieces with a wooden saw, by idolatrous Manasses! Witnesses; and those other prophets whom he slew to be meant by those men of mercy;
Certaine trusted that they were iust, Luk. 18.9. Sometimes one that endeuours to liue iustly in his generall calling as a Christian, so were Zachary and Elizabeth both iust, Luk. 1.6. NONLATINALPHABET though not NONLATINALPHABET, sine querela, though non sine culpâ; sine crimine, non sine peccato;
Certain trusted that they were just, Luk. 18.9. Sometime one that endeavours to live justly in his general calling as a Christian, so were Zachary and Elizabeth both just, Luk. 1.6. though not, sine querela, though non sine culpâ; sine crimine, non sine Peccato;
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Sometimes one that giueth to euery man that which is his owne, Honor to whom honor, &c. And lastly, sometimes one that performeth iust workes in his owne person,
Sometime one that gives to every man that which is his own, Honour to whom honour, etc. And lastly, sometime one that Performeth just works in his own person,
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All these acceptions saue one, may serue to span and comprehend the meaning of the word Iustus; In short, iust either first comparatiuè, so was Noah; againe iust in comparison of his sonnes and their wiues,
All these acceptions save one, may serve to span and comprehend the meaning of the word Justus; In short, just either First comparatiuè, so was Noah; again just in comparison of his Sons and their wives,
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and shall hee perish? hath God made all men for nought? perit then 1. can be no more then praterit, & that the Apostle pronounced of the whole frame of nature, NONLATINALPHABET, the figure or fashion of this world passeth away, then of man too;
and shall he perish? hath God made all men for nought? perit then 1. can be no more then praterit, & that the Apostle pronounced of the Whole frame of nature,, the figure or fashion of this world passes away, then of man too;
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ours below, are so subiect to S. Iames his parallage and NONLATINALPHABET, our parallaxes, & our tropicks, our turnings & changings, our waxings and wanings,
ours below, Are so Subject to S. James his parallage and, our Parallaxes, & our tropics, our turnings & changings, our waxings and wanings,
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temporis spolium, fati ludibrium, the laughing stocke of the gods, the May-game of the destinies, Fortunae lusus, Fortunes Tennis-ball, bandied from hazard to hazard;
Temporis spolium, fati Ludibrium, the laughing stock of the God's, the May-game of the destinies, Fortunae lusus, Fortune's Tennis-ball, bandied from hazard to hazard;
The Wiseman hath pricked the song of these prophane ones, We fooles accounted his life, i. the Righteous mans life, ver. 1. madnesse, and his end to be without honor;
The Wiseman hath pricked the song of these profane ones, We Fools accounted his life, i. the Righteous men life, ver. 1. madness, and his end to be without honour;
the Iust mans death is but transitus; our Sauiour called his death so, Ioh. 13.1. Doe those that are transported, as in a Chariot, perish? death is Vehiculum in pace, Luk. 2. a passe in peace;
the Just men death is but transitus; our Saviour called his death so, John 13.1. Do those that Are transported, as in a Chariot, perish? death is Vehiculum in pace, Luk. 2. a pass in peace;
Doe those that are loosed out of prison perish? death is but solutio ex bigis, Phil. 1.23. Bring my soule out of prison, saith Dauid; Animam educ è carcere. i. animam è corpore, saith Hugo, and the glosse;
Do those that Are loosed out of prison perish? death is but Solution ex bigis, Philip 1.23. Bring my soul out of prison, Says David; Animam Education è carcere. i. animam è corpore, Says Hugo, and the gloss;
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& death shalbe no more, nor mourning, nor cry, nor labour, for abiêre prima, the first things are passed, i. sinnes, and their effects of sorrow and misery, Reu. 21.4.
& death shall no more, nor mourning, nor cry, nor labour, for abiêre prima, the First things Are passed, i. Sins, and their effects of sorrow and misery, Reu. 21.4.
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some doe dimidiare dies suos, some scarce come halfe waies, some mens sunne sets at noone, some in the morning, others at night, some thinke themselues to their end, (multi ad fatum venere suum, dum fata timent) die with very thought of heart:
Some do dimidiare dies suos, Some scarce come half ways, Some men's sun sets At noon, Some in the morning, Others At night, Some think themselves to their end, (multi ad fatum Venere suum, dum fata Timent) die with very Thought of heart:
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Some read themselues to their end, so did Holcot, who died of the plague as he was reading that very verse, Remember thy end, and thou shalt neuer doe amisse, Eccle. 7. The changes and chances of this mortall life be infinite,
some read themselves to their end, so did Holcot, who died of the plague as he was reading that very verse, remember thy end, and thou shalt never do amiss, Eccle. 7. The changes and chances of this Mortal life be infinite,
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There haue beene those who haue sought by Art to carue the hardest stone, to dissolue the most flinty and brazen Adamant, to tame and subdue the wildest beasts,
There have been those who have sought by Art to carve the Hardest stone, to dissolve the most flinty and brazen Adamant, to tame and subdue the Wildest beasts,
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Illud immortalitate dignum ingenium, (as Tully of Crassus) illa humanitas, illa virtus non morte subitâ extincta esset, that sweet and Angelical conuersation of his, that Noble and courteous disposition, that truely Honorable and vertuous inclination had not beene extinct so suddenly;
Illud immortalitate dignum ingenium, (as Tully of Crassus) illa humanitas, illa virtus non morte subitâ Extincta esset, that sweet and Angelical Conversation of his, that Noble and courteous disposition, that truly Honourable and virtuous inclination had not been extinct so suddenly;
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A man of that state and vse, as things now stand, that what Scaliger saies of Strisset the calculator, he was worthy, quem neque senium senem faceret, neque naturae lex vitâ priuaret;
A man of that state and use, as things now stand, that what Scaliger Says of Strisset the calculator, he was worthy, Whom neque senium senem faceret, neque naturae lex vitâ priuaret;
And for our parts that were his Seruants, I thinke, I may say that which Valerius doth of Cornelia, vpon the losse of her louing Husband, Cornelians nescio an foeliciorem dixerim, quod talem virum habuerit, an miseriorem, quod amiserit;
And for our parts that were his Servants, I think, I may say that which Valerius does of Cornelia, upon the loss of her loving Husband, Cornelians nescio an foeliciorem dixerim, quod talem virum habuerit, an miseriorem, quod amiserit;
He made God his God early, by his priuate deuotion, and there is no question but God made him his too, by his secret inspiration, in the vpshot and euening of his dayes;
He made God his God early, by his private devotion, and there is no question but God made him his too, by his secret inspiration, in the upshot and evening of his days;
Whose Oxe, or whose Asse did hee euer take away, as Samuel said? whose Vine-yard did he euer gape after, to wring from the Owner, by extortion or oppression? Neyther the cries of oppressed Orphanes,
Whose Ox, or whose Ass did he ever take away, as Samuel said? whose Vineyard did he ever gape After, to wring from the Owner, by extortion or oppression? Neither the cries of oppressed Orphans,
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for who is there, but would willingly haue died, to haue spared the Iust mans life, such as Iosiah? Is it possible that Iosephs feete should be ground in the stocks,
for who is there, but would willingly have died, to have spared the Just men life, such as Josiah? Is it possible that Joseph's feet should be ground in the stocks,
though the Righteous perish, none laies it to his heart, none laies his hand vpon his heart, none smites his thigh with Ephraim, and askes either quid feci? or, quid patres fecerunt? or, Iustus quid fecit? that he should perish? None considers that a day is comming, wherein hee shal either be acquitted in the merits of a Redeemer, by an Enquest of Saints and Angels,
though the Righteous perish, none lays it to his heart, none lays his hand upon his heart, none smites his thigh with Ephraim, and asks either quid Feci? or, quid patres fecerunt? or, Justus quid fecit? that he should perish? None considers that a day is coming, wherein he shall either be acquitted in the merits of a Redeemer, by an Inquest of Saints and Angels,
as he did Lots wife, suffers their quarters (as it were) to be set vp in Stories, vt poena impij, sit eruditio Iusti, & that Monumenta might bee Monimenta, their Monuments, good mens admonishments;
as he did Lots wife, suffers their quarters (as it were) to be Set up in Stories, vt poena Impij, sit Eruditio Justi, & that Monumenta might be Monimenta, their Monuments, good men's admonishments;
God accepts neuer so little, if done from the heart; quod potuit fecit, said our Sauiour in Mary Magdalens case, Mar. 14.8. and 'twas well taken, and quod habuit dedit, in the poore Widdowes, Mar. 12.44. and 'twas well accepted, God placeth not acceptation in NONLATINALPHABET, nor in NONLATINALPHABET, but in NONLATINALPHABET ▪ he accepts Nehemiah's desire to feare him, Neh. 1.11. Ezechiahs setting his heart to seeke him, 2. Reg. 20.3. the the seruants but preparing to doe his Masters will, Luk. 11.42, 47. Dauids but Secundum cor meum, his honest true heart, 1. Sam. 13.14. This is all, when we haue no more, and yet no man can affoord God his heart;
God accepts never so little, if done from the heart; quod Potuit fecit, said our Saviour in Marry Magdalene case, Mar. 14.8. and 'twas well taken, and quod Habuit dedit, in the poor Widow's, Mar. 12.44. and 'twas well accepted, God places not acceptation in, nor in, but in ▪ he accepts Nehemiah's desire to Fear him, Neh 1.11. Ezechiahs setting his heart to seek him, 2. Reg. 20.3. the the Servants but preparing to do his Masters will, Luk. 11.42, 47. David but Secundum cor meum, his honest true heart, 1. Sam. 13.14. This is all, when we have no more, and yet no man can afford God his heart;
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and our bones, and hearts, of Adamant and brasse non est qui recogitat. Doe you remember what S. Paul saies, 1. Cor. 5. such and such things haue beene reported to bee among you, & vos non doluistis, he grieues that they did not grieue.
and our bones, and hearts, of Adamant and brass non est qui recogitat. Do you Remember what S. Paul Says, 1. Cor. 5. such and such things have been reported to be among you, & vos non doluistis, he grieves that they did not grieve.
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Let vs all pray with the Spouse, Blow O South wind, and thaw our frozen and congealed hearts ▪ With Iosua beseech the Sunne of righteousnesse to stand still ouer Gibeon and Atalon, the rocky and darke valleyes of our hearts, that we may lay this to heart;
Let us all pray with the Spouse, Blow Oh South wind, and thaw our frozen and congealed hearts ▪ With Iosua beseech the Sun of righteousness to stand still over Gibeon and Atalon, the rocky and dark valleys of our hearts, that we may lay this to heart;
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and are become as though they had neuer beene borne, and their children after thē the bell that knolls to their buriall, knocks out the memory of their whole life;
and Are become as though they had never been born, and their children After them the bell that knolls to their burial, knocks out the memory of their Whole life;
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yet this we find by daily experience but what followes in that place? ver. 10. Sed sunt viri misericordiae: but there are men of mercy, whose righteousnes hath not beene forgotten, with their Posterity shall remaine a good inheritance, &c. Their bodies are buried in peace,
yet this we find by daily experience but what follows in that place? ver. 10. said sunt viri Mercy: but there Are men of mercy, whose righteousness hath not been forgotten, with their Posterity shall remain a good inheritance, etc. Their bodies Are buried in peace,
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Hee that is dead, our gracious & mercifull Master, (cuius memoria in benedictionibus) did so, he did alterius miseriam quasi suam reputare, he accounted others miseries,
He that is dead, our gracious & merciful Master, (cuius memoria in benedictionibus) did so, he did alterius Miseriam quasi suam reputare, he accounted Others misery's,
What Iob of himselfe, that I of him, De vtero matris egressa mecum, ab infantiâ meâ mecum creuit miseratio, mercy was brought vp with him from his youth,
What Job of himself, that I of him, De vtero matris Egress mecum, ab infantiâ meâ mecum creuit miseratio, mercy was brought up with him from his youth,
Naz. at the funerall of Athanasius doubted not to affirme, that Athanasium laudare, was idem ac virtutem ipsam laudare, to commend Athanasius was al one,
Nazareth At the funeral of Athanasius doubted not to affirm, that Athanasius Praise, was idem ac virtutem ipsam Praise, to commend Athanasius was all one,
Salomon saies, that the very mercies of the wicked are cruell, because their kindnesses and benefits are rather bestowed to the hurt then the good of other;
Solomon Says, that the very Mercies of the wicked Are cruel, Because their Kindnesses and benefits Are rather bestowed to the hurt then the good of other;
those that come after him shall be blessed, mercy for measure, mercy for mercy, mercy obtaind for mercy bestowed, dispersit & dedit, dedit temporalia, accepit aeterna.
those that come After him shall be blessed, mercy for measure, mercy for mercy, mercy obtained for mercy bestowed, Dispersed & dedit, dedit Temporal, accepit aeterna.
Iustice could not keepe the Righteous man aliue, Iustus perit: but may not mercy, by which we neerer resemble God then by iustice, preserue the mercifull? No, neither;
justice could not keep the Righteous man alive, Justus perit: but may not mercy, by which we nearer resemble God then by Justice, preserve the merciful? No, neither;
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euen those are taken away too; colliguntur, like flowres or fruits that are gathered, ripe; Till thirty we are welcome to the world, in the kindest manner;
even those Are taken away too; colliguntur, like flowers or fruits that Are gathered, ripe; Till thirty we Are welcome to the world, in the Kindest manner;
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his time was so, in the yeere of his Iubile, in his fiftieth yeere, he returnes from this Land of his captiuity, to the Land of the Liuing, the Land of perfect liberty, colligitur, he is taken away, taken vp;
his time was so, in the year of his Jubilee, in his fiftieth year, he returns from this Land of his captivity, to the Land of the Living, the Land of perfect liberty, colligitur, he is taken away, taken up;
and drinke, and fewell, was our all, omnia Gratianus, as he in Ausonius, rostra, •uilia, castra, agri, domus, nummus, fundus, nobis omnia Gratianus, onely with a voice from heauen is now falne, cut downe, and taken away:
and drink, and fuel, was our all, omnia Gratianus, as he in Ausonius, rostra, •uilia, Castles, Agri, domus, nummus, fundus, nobis omnia Gratianus, only with a voice from heaven is now fallen, Cut down, and taken away:
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now he is truely NONLATINALPHABET, a Tree turn'd topsy-turuy, vpside downe. NONLATINALPHABET; this can God doe; this can hee doe, that thunders in the clouds aboue.
now he is truly, a Tree turned topsy-turuy, upside down.; this can God do; this can he do, that Thunders in the Clouds above.
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the Tree, vnder whose goodly bowes wee sported and recreated our selues, and vnder whose shadow we sate downe and sung, is felled to make Timber for the Triumphant Church in heauen,
the Tree, under whose goodly bows we sported and recreated our selves, and under whose shadow we sat down and sung, is felled to make Timber for the Triumphant Church in heaven,
But I must search yet neerer into this, Quis colligit? Was it neither man nor God? Who then? Shall I tell you? Your sins (our sins, that I except not my selfe from the number) haue made a separation betweene him and vs,
But I must search yet nearer into this, Quis colligit? Was it neither man nor God? Who then? Shall I tell you? Your Sins (our Sins, that I except not my self from the number) have made a separation between him and us,
As Elkanah to Hannah, Why weepest thou, & c? Am not I better then ten sonnes? Let the Wife suppose she heares God comforting her, Am not I better then ten Husbands? and the Brother, Am not I better then ten Brothers? and the Nephew, Am not I better then ten Vnkles? & the Seruant,
As Elkanah to Hannah, Why Weepest thou, & c? Am not I better then ten Sons? Let the Wife suppose she hears God comforting her, Am not I better then ten Husbands? and the Brother, Am not I better then ten Brother's? and the Nephew, Am not I better then ten Uncles? & the Servant,
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And because no man laies to heart, no man considers the generality of mortality, or the generality of the disregard had to the perishing of the Iust, to the taking away of mercifull men, let vs cast an eye that way, consider that they doe not consider, Be wise betimes,
And Because no man lays to heart, no man considers the generality of mortality, or the generality of the disregard had to the perishing of the Just, to the taking away of merciful men, let us cast an eye that Way, Consider that they do not Consider, Be wise betimes,
Let vs herein be the Italians Schollers, learne before hand to preuent that by our daily preparation, which otherwise will preuent vs. S. Chrysostome, to put thee throughly in mind of thy vanity, thy mortality, tells thee, that God hath made the earth, patriam, to teach thee, that thou art Country man to Vanity;
Let us herein be the Italians Scholars, Learn before hand to prevent that by our daily preparation, which otherwise will prevent us S. Chrysostom, to put thee thoroughly in mind of thy vanity, thy mortality, tells thee, that God hath made the earth, Patriam, to teach thee, that thou art Country man to Vanity;
The Thornes grow, as doe the Violets, but these are bound vp to make a Nose-gay, those bundled vp in faggots, to make fewel for the fire. Haue one eye that way.
The Thorns grow, as do the Violets, but these Are bound up to make a Nosegay, those bundled up in faggots, to make fuel for the fire. Have one eye that Way.
& Mercifull mens taking away, let's haue another eye that way; let's grieue for them, that they grieue not for themselues, or others; our Sauiour did so: O si cognouisses, & tu!
& Merciful men's taking away, let's have Another eye that Way; let's grieve for them, that they grieve not for themselves, or Others; our Saviour did so: Oh si Cognovisses, & tu!
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He cannot goe thorow with his sentence for weeping, and throbbing, Singultu medios impediente sonos. O, this is a disease too Epidemicall in the world, that the death of others,
He cannot go thorough with his sentence for weeping, and throbbing, Singultu medios impediente sonos. Oh, this is a disease too Epidemical in the world, that the death of Others,
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Happy whiles the passing Bell goes, or the Buriall is reading, or the Corps lies before our faces, we can be so deuout as to lift vp an eye or spend a sigh,
Happy while the passing Bell Goes, or the Burial is reading, or the Corpse lies before our faces, we can be so devout as to lift up an eye or spend a sighs,
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or bestow a teare, or let rail a grone, or perchance at the same charges, a knocke vpon the brest, with a Lord be mercifull to vs, what a fraile creature is man? to day a man, to morrow no man, I say for a very little while we are content to lend an eare to God, to consecrate it a Sanctuary to Deuotion,
or bestow a tear, or let rail a groan, or perchance At the same charges, a knock upon the breast, with a Lord be merciful to us, what a frail creature is man? to day a man, to morrow no man, I say for a very little while we Are content to lend an ear to God, to consecrate it a Sanctuary to Devotion,
And instantly we begin to make our eares & mouthes Gutters and Sincks for filthy and vnsauoury speeches, to runne vp and downe in our eyes and hearts, graues of vncleane lusts, cages for euery filthy & vnwholesome bird;
And instantly we begin to make our ears & mouths Gutters and Sinks for filthy and unsavoury Speeches, to run up and down in our eyes and hearts, graves of unclean Lustiest, cages for every filthy & unwholesome bird;
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but wee forget immediately what our fashion and shape was, and we haue vtterly throwne out of our mindes, that voice which speaketh vnto vs as vnto children, shall I say? nay, rather as vnto wormes and beasts, Terra es, & in terram reuerteris, Dust thou art,
but we forget immediately what our fashion and shape was, and we have utterly thrown out of our minds, that voice which speaks unto us as unto children, shall I say? nay, rather as unto worms and beasts, Terra es, & in terram reuerteris, Dust thou art,
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for illustration sake, ante aduentum mali, before the euill day come, and the yeeres draw nigh, so Gen. 36.6. Esau is said to haue gone into the Country of Seir, before the face of Iacob. i. before Iacob was come.
for illustration sake, ante aduentum mali, before the evil day come, and the Years draw High, so Gen. 36.6. Esau is said to have gone into the Country of Seir, before the face of Iacob. i. before Iacob was come.
All yee beasts, come to deuoure, &c. And here I told you there were two things considerable, Gods Iudgement, and his Mercy; his Seuerity, and his Goodnesse;
All ye beasts, come to devour, etc. And Here I told you there were two things considerable, God's Judgement, and his Mercy; his Severity, and his goodness;
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this is the sad night, of which our Sauiour speakes, the night cōmeth, when no man can worke, the night of age, the night of death, the night of Iudgement;
this is the sad night, of which our Saviour speaks, the night comes, when no man can work, the night of age, the night of death, the night of Judgement;
Our life here is such a night, and our death in Christ, such a bed, requies•unt in cubilibus; and come my people, enter thou into thy chambers, Esa. 26. The rest in the graue is there compared to the rest that a man takes in his bedchamber:
Our life Here is such a night, and our death in christ, such a Bed, requies•unt in cubilibus; and come my people, enter thou into thy chambers, Isaiah 26. The rest in the graven is there compared to the rest that a man Takes in his bedchamber:
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Would'st thou not with the Wise man praise the dead, which are already dead, more then the liuing, which are yet aliue? Eccl. 4.2? Nay, would'st thou not with the foole, esteeme an handfull of quietnesse in thy graue? (melior est plena vola quietis, plenis pugnis molestiae) better then both the hands full of trauaile and vexation of spirit here on earth? This is no more then that which may bee, this is an euill that may come, ere thou be aware of it.
Wouldst thou not with the Wise man praise the dead, which Are already dead, more then the living, which Are yet alive? Ecclesiastes 4.2? Nay, Wouldst thou not with the fool, esteem an handful of quietness in thy graven? (melior est plena vola quietis, plenis pugnis molestiae) better then both the hands full of travail and vexation of Spirit Here on earth? This is no more then that which may be, this is an evil that may come, ere thou be aware of it.
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nor the Country the City with her fatnesse, for feare of Mors in ollâ, bitternesse in the end? Who would not say that this were Malum venturum with a witnesse? And yet euen such an euill to come, is now feard of the wisest;
nor the Country the city with her fatness, for Fear of Mors in ollâ, bitterness in the end? Who would not say that this were Malum Venturum with a witness? And yet even such an evil to come, is now feared of the Wisest;
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The thing that hath beene, it is that which shall be, saith Salomon, and that which is done, is that which shall be done, and there is no new thing vnder the Sunne, not in specie, but hath beene done in one kind or other before we were borne;
The thing that hath been, it is that which shall be, Says Solomon, and that which is done, is that which shall be done, and there is no new thing under the Sun, not in specie, but hath been done in one kind or other before we were born;
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Thus dealt God with Enoch, he was translated, yea speedily was he taken away, lest that wickednesse should alter his vnderstanding, or deceit, beguile his soule.
Thus dealt God with Enoch, he was translated, yea speedily was he taken away, lest that wickedness should altar his understanding, or deceit, beguile his soul.
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This was Gods goodnesse vnto Abraham. Thus with Noah, whom God tooke in the time of wrath, in exchange for the world, Eccl. 44.17. they drownd, he sau'd.
This was God's Goodness unto Abraham. Thus with Noah, whom God took in the time of wrath, in exchange for the world, Ecclesiastes 44.17. they drowned, he saved.
The same to Ezechiah by Isaias the Prophet Behold, the daies come, when of thy sonnes which issue from thee, which thou shalt beget, shall they take away,
The same to Hezekiah by Isaiah the Prophet Behold, the days come, when of thy Sons which issue from thee, which thou shalt beget, shall they take away,
It made Dauid sigh deepely, Hei mihi quia incolatus meus, &c. Woe is me that I am constrained, &c. They goe to an innumerable company of Angels, to the generall assembly,
It made David sighs deeply, Hei mihi quia Incolatus meus, etc. Woe is me that I am constrained, etc. They go to an innumerable company of Angels, to the general assembly,
and to the Spirits of Iust men made perfect, and to Iesus the Mediator, &c. O praeclarum illum diem, cùm ad illud animarum consortium oetum { que } proficiscar, may the Christian farre better say then the Heathen man did!
and to the Spirits of Just men made perfect, and to Iesus the Mediator, etc. O praeclarum Ilum diem, cùm ad illud animarum consortium oetum { que } proficiscar, may the Christian Far better say then the Heathen man did!
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as Iust Lot had by hearing and seeing, in so much as he shal wish sometimes, Vtinam aut ego surdus, aut ille mutus, I would either I had no eares to heare,
as Just Lot had by hearing and seeing, in so much as he shall wish sometime, Vtinam Or ego Deaf, Or Isle Mutus, I would either I had no ears to hear,
Should such intestine iarres begin againe, as once did betweene those two fatall Houses for the Mastery of the double Rose, should we see in our owne Land,
Should such intestine jars begin again, as once did between those two fatal Houses for the Mastery of the double Rose, should we see in our own Land,
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and of our owne Country-men, Ensigne borne against Ensigne, and Crosse against Crosse, Signa pares aquilas, & pila mina•tia pilis, soelix Nepotianus hoc non videret, &c. happy he his eyes should behold none of al this Should Rabshakeh, Zenacheribs Generall, approach our Ports at Sea, raile,
and of our own Countrymen, Ensign born against Ensign, and Cross against Cross, Signs pares aquilas, & Pila mina•tia pilis, soelix Nepotianus hoc non videret, etc. happy he his eyes should behold none of all this Should Rabshakeh, Sennacherib's General, approach our Ports At Sea, rail,
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tell vs to our teeth, that hee would come vp with the multitude of his Charriots, to the sides of our Lebanon, and would enter into the Lodgings of our Borders,
tell us to our teeth, that he would come up with the multitude of his Chariots, to the sides of our Lebanon, and would enter into the Lodgings of our Borders,
and in stead of the other, he heares the noise of Cherubins, and the songs of Seraphins, Collectus est à facie itae, he is taken away from the euill to come;
and in stead of the other, he hears the noise of Cherubim, and the songs of Seraphim, Collectus est à fancy Itai, he is taken away from the evil to come;
The Orator saies, that presently vpon the death of •rassus such misery befell the State of Rome, Vt mihi non erepta à dijs immortalibus vita, sed donata mors esse videatur;
The Orator Says, that presently upon the death of •rassus such misery befell the State of Rome, Vt mihi non erepta à Dis immortalibus vita, sed donata mors esse Videatur;
that I of him, the Common-wealth hath a share in this losse, For as much as though he want not the Common-wealth now (hee's better prouided for) yet, the Common-wealth will want him!
that I of him, the Commonwealth hath a share in this loss, For as much as though he want not the Commonwealth now (he's better provided for) yet, the Commonwealth will want him!
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These Commemorations be rather exercises for the vse of the liuing, then for the honor of the dead, that you labour to flye from the vengeance, the euill to come,
These Commemorations be rather exercises for the use of the living, then for the honour of the dead, that you labour to fly from the vengeance, the evil to come,
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and where this is present, you may be sure, Malum poe ae, the euill of punishment will not stay long behind, Flagitium & flagellum vt acus & filum, where sinne goes before, sinne and a scourge are as the needle and the thred, &c. vengeance will limpe after,
and where this is present, you may be sure, Malum poe ae, the evil of punishment will not stay long behind, Flagitium & flagellum vt Accuse & filum, where sin Goes before, sin and a scourge Are as the needle and the thread, etc. vengeance will limpe After,
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if with Dauid we would oftner aske, How many are my dayes? how long haue I liued? and how haue I bestowed these daies? For our Rents and Incomes, we haue Rentall Bookes;
if with David we would oftener ask, How many Are my days? how long have I lived? and how have I bestowed these days? For our Rends and Incomes, we have Rental Books;
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whereas God knowes, we haue here nought else but desiderium quietis, a desire to rest; onely in Heauen, quietem de sideriorum, rest to all our desires!
whereas God knows, we have Here nought Else but desiderium quietis, a desire to rest; only in Heaven, quietem de sideriorum, rest to all our Desires!
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For as all the Creation grones on earth (in the Apostles Metaphore) longing to bee deliuered from the bondage, &c. so doe the blessed Soules deceased, sigh and grone after their manner, to be re-vnited to their owne bodies,
For as all the Creation groans on earth (in the Apostles Metaphor) longing to be Delivered from the bondage, etc. so do the blessed Souls deceased, sighs and groan After their manner, to be Reunited to their own bodies,
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for, Quid est magnus ille animarum clamor? (saith Bernard ) What meanes the bleating of those innocent Lambes? the cries of Soules in the Reuelation? He answers, Clamor is but Amor, & magnū desiderium, This cry is but a loue,
for, Quid est magnus Isle animarum clamor? (Says Bernard) What means the bleating of those innocent Lambs? the cries of Souls in the Revelation? He answers, Clamor is but Amor, & magnū desiderium, This cry is but a love,
A labore requiescunt qui in Domino moriuntur, sed non requiescunt interim à clamore, those blessed Soules do rest from their labour, not from their clamour ▪ the Soules of the slaughtered bodies, doe yet cry from vnder the Throne of God,
A labour requiescunt qui in Domino moriuntur, sed non requiescunt interim à Noise, those blessed Souls do rest from their labour, not from their clamour ▪ the Souls of the slaughtered bodies, do yet cry from under the Throne of God,
Quia etsi nihil habent, quod molestet, nondum tamen habent quod delectet, donec requiem resurrectio, donec Sabbatum, Pascha sequatur, for though they feele nothing to afflict them;
Quia Though nihil habent, quod molestet, Nondum tamen habent quod delectet, donec requiem Resurrection, donec Sabbatum, Pascha sequatur, for though they feel nothing to afflict them;
the Orphane to his Parents, the Widdow to her Husband, the sad man to a neuer-interrupted solace, the old man shall haue his youth renewed, the child his age filled, the weake his strength repaired, euery valley shall be exalted, euery crooked thing shall bee made straight;
the Orphan to his Parents, the Widow to her Husband, the sad man to a never-interrupted solace, the old man shall have his youth renewed, the child his age filled, the weak his strength repaired, every valley shall be exalted, every crooked thing shall be made straight;
TO God the Father, which brought againe from the dead our Lord Iesus Christ, that great Shepheard of the Sheepe, through the blood of the euerlasting Couenant, make you perfect in euery good worke, working in you that which is well pleasing in his sight, through Iesus Christ:
TO God the Father, which brought again from the dead our Lord Iesus christ, that great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work, working in you that which is well pleasing in his sighed, through Iesus christ:
