A sermon of commemoration of the Lady Da[n]uers late wife of Sr. Iohn Da[n]uers. Preach'd at Chilsey, where she was lately buried. By Iohn Donne D. of St. Pauls, Lond. 1. Iuly 1627. Together with other commemorations of her; by her sonne G. Herbert.
Publisher: Printed by I H aviland for Philemon Stephens and Christopher Meredith and are to be sold at their shop at the golden Lion in Pauls Church yard
Neuerthelesse, we, according to his promises, looke for new Heauens, and new Earth, wherein dwelleth Righteousnesse. 2 Pet. 3. 13. I Propose to my selfe, and to this Congregation, two Workes for this day;
Nevertheless, we, according to his promises, look for new Heavens, and new Earth, wherein dwells Righteousness. 2 Pet. 3. 13. I Propose to my self, and to this Congregation, two Works for this day;
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so I should haue performed sooner, but that this sad occasion surprized me vnder other Pre-obligations and Pre-contracts, in the seruices of mine own Profession, which could not be excused, nor auoided.
so I should have performed sooner, but that this sad occasion surprised me under other Pre-obligations and Precontracts, in the services of mine own Profession, which could not be excused, nor avoided.
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And being come now to this double worke, whether I looke vp to the Throne of Heauen, and that Firmament, for my first worke, The Instruction of the Liuing, or downe to the stones of the Graue, and that pauement, for my second worke, The commemoration of the Dead, I need no other words than these which I haue read to you, for both purposes;
And being come now to this double work, whither I look up to the Throne of Heaven, and that Firmament, for my First work, The Instruction of the Living, or down to the stones of the Grave, and that pavement, for my second work, The commemoration of the Dead, I need no other words than these which I have read to you, for both Purposes;
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For, to assist the Resurrection of your soules, I say, And to assure the Resurrection of your bodies, she saies, Neuerthelesse, we according to his promise looke for new Heauens,
For, to assist the Resurrection of your Souls, I say, And to assure the Resurrection of your bodies, she Says, Nevertheless, we according to his promise look for new Heavens,
though there be scoffers and iesters that deride and laugh at the second comming of Christ, (as the Apostle had said v. 3.) And, neuerthelesse againe, Though this day of the Lord will certainly come, and come as a Theefe, and as a Theefe in the night, and when it comes, the Heauens shall passe away with a great noise,
though there be scoffers and jesters that deride and laugh At the second coming of christ, (as the Apostle had said v. 3.) And, nevertheless again, Though this day of the Lord will Certainly come, and come as a Thief, and as a Thief in the night, and when it comes, the Heavens shall pass away with a great noise,
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and the Elements shall melt with seruent heat, the Earth also, and all the Workes that are therein, shall be burnt vp (as hee had also said, v. 10.) Though there be such a scorne put vpon it, by scoffers and iesters, and though there be such a horrour in the truth of the thing it selfe,
and the Elements shall melt with servent heat, the Earth also, and all the Works that Are therein, shall be burned up (as he had also said, v. 10.) Though there be such a scorn put upon it, by scoffers and jesters, and though there be such a horror in the truth of the thing it self,
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yet, neuerthelesse, for all that, for all that scorne, and for all that horrour, We, We, saies the Text, We that are fixt in God, We that are not ignorant of this one thing, (as he saies v. 8.) that one day is with the Lord as 1000. yeares,
yet, nevertheless, for all that, for all that scorn, and for all that horror, We, We, Says the Text, We that Are fixed in God, We that Are not ignorant of this one thing, (as he Says v. 8.) that one day is with the Lord as 1000. Years,
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though he be long-suffering to vs-ward (as he also saies v. 9.) We, According to his promises, that is, building vpon that foundatiō, his Scriptures, presuming vpon nothing that is not in that euidence,
though he be long-suffering to usward (as he also Says v. 9.) We, According to his promises, that is, building upon that Foundation, his Scriptures, presuming upon nothing that is not in that evidence,
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in which, that which is not at all to be had here, or is but an obscure In-mate, a short Soiourner, a transitory Passenger in this World, that is, Righteousnesse, shall not onely Bee, but Dwell for euer;
in which, that which is not At all to be had Here, or is but an Obscure Inmate, a short Sojourner, a transitory Passenger in this World, that is, Righteousness, shall not only be, but Dwell for ever;
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and the Land of Promise which wee expect, this Old, and that new Earth, that our dayes may be the better in this land which the Lord our God hath giuen vs,
and the Land of Promise which we expect, this Old, and that new Earth, that our days may be the better in this land which the Lord our God hath given us,
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and the surer in that Land which the Lord our God will giue vs, In this Sea-voyage bee these our Land-markes, by which we shall steere our whole course:
and the Surer in that Land which the Lord our God will give us, In this Sea-voyage be these our Landmarks, by which we shall steer our Whole course:
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But wee, (which is a third branch) those that haue laid hold vpon God, And (in a fourth place) haue laid hold vpon God, by the right handle, According to his promises, Wee, (which will constitute a fift point,) Wee expect; We blesse God for our Possession, but We looke for a greater Reuersion; which Reuersion (in the next roome) is, new Heauens, and new Earth; And (lastly) such Heauens, and such Earth, as may be an euerlasting Dwelling for Righteousnesse. And through all these particulars, we shall passe, with as much cleerenesse, and shortnesse, as the weight, and number thereof will admit.
But we, (which is a third branch) those that have laid hold upon God, And (in a fourth place) have laid hold upon God, by the right handle, According to his promises, we, (which will constitute a fift point,) we expect; We bless God for our Possession, but We look for a greater Reversion; which Reversion (in the next room) is, new Heavens, and new Earth; And (lastly) such Heavens, and such Earth, as may be an everlasting Dwelling for Righteousness. And through all these particulars, we shall pass, with as much clearness, and shortness, as the weight, and number thereof will admit.
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First then, to shake the constancy of a Christian, there will alwaies be Scorners, Iesters, Scoffers, and Mockers at Religion. The Period and Consummation of the Christian Religion, the Iudgement day, the second comming of Christ, will alwaies be subiect to scornes. And many times a scorne cuts deeper then a sword. Lucian wounded Religion more by making Iests at it,
First then, to shake the constancy of a Christian, there will always be Scorner's, Jesters, Scoffers, and Mockers At Religion. The Period and Consummation of the Christian Religion, the Judgement day, the second coming of christ, will always be Subject to scorns. And many times a scorn cuts Deeper then a sword. Lucian wounded Religion more by making Jests At it,
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For, against those profest Heretikes, and against their studied Arguments, which might seeme to haue some weight, it well beseem'd those graue & Reuerend• Fathers of the Church, to call their Councels, and to take into their serious consideration those Arguments, and solemnly to conclude,
For, against those professed Heretics, and against their studied Arguments, which might seem to have Some weight, it well beseemed those graven & Reuerend• Father's of the Church, to call their Counsels, and to take into their serious consideration those Arguments, and solemnly to conclude,
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But it would ill haue become those reuerend persons, to haue cal'd their Councels, or taken into their so serious considerations, Epigrams, and Satyres, and Libells, and scurrill and scornfull iests, against any point of Religion; Scornes and Iests are easilier apprehended,
But it would ill have become those reverend Persons, to have called their Counsels, or taken into their so serious considerations, Epigrams, and Satires, and Libels, and scurrill and scornful jests, against any point of Religion; Scorns and Jests Are easilier apprehended,
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and so they passe more vncontrol'd, and preuaile further, and liue longer, then Arguments doe. It is the height of Iobs complaint, that contemptible persons made Iests vpon him.
and so they pass more uncontrolled, and prevail further, and live longer, then Arguments do. It is the height of Jobs complaint, that contemptible Persons made Jests upon him.
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And it is the depth of Samsons calamity, that when the Philistins hearts were merry, then they cald for Samson, to make them sport. So to the Israelites in Babylon, when they were in that heauinesse, that euery breath they breath'd was a sigh, their enemies cal'd, to sing them a song.
And it is the depth of Samsons calamity, that when the philistines hearts were merry, then they called for samson, to make them sport. So to the Israelites in Babylon, when they were in that heaviness, that every breath they breathed was a sighs, their enemies called, to sing them a song.
And so they proceeded with him, who fulfil'd in himselfe alone, all Types, and Images, and Prophesies of sorrowes, who was, (as the Prophet calls him) Vir dolorum, A man compos'd,
And so they proceeded with him, who fulfilled in himself alone, all Types, and Images, and prophecies of sorrows, who was, (as the Prophet calls him) Vir Dolorum, A man composed,
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Truly, the conniuing at seuerall Religions, (as dangerous as it is) is not so dishonourable to God, as the suffering of Iesters at Religion: That may induce heresie; but this do•'s establish Atheisme. And as that is the publike mischiefe,
Truly, the conniving At several Religions, (as dangerous as it is) is not so dishonourable to God, as the suffering of Jesters At Religion: That may induce heresy; but this do•'s establish Atheism. And as that is the public mischief,
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so, for the priuate, there lies much danger in this, that hee that giues himselfe the liberty, of iesting at Religion, shall finde it hard, to take vp at last;
so, for the private, there lies much danger in this, that he that gives himself the liberty, of jesting At Religion, shall find it hard, to take up At last;
It is not, Thou hast accomplish't thy purpose, O my God, nor O my Maker, nor O my Redeemer, but, in a stile of contempt, Vicisti Galilaee, and no more.
It is not, Thou hast accomplished thy purpose, Oh my God, nor O my Maker, nor O my Redeemer, but, in a style of contempt, Vicisti Galilee, and no more.
And therefore, as Dauid begins his Psalmes with Blessednesse, so he begins Blessednesse, with that, Blessed is hee, which sitteth not in the seat of the scornfull;
And Therefore, as David begins his Psalms with Blessedness, so he begins Blessedness, with that, Blessed is he, which Sitteth not in the seat of the scornful;
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Dauid speakes there, of walking with the vngodly, but walking is a laborious motion; And hee speakes there, of standing with the sinner, but standing is a painfull posture; In these two, walking and standing, there's some intimation of a possibility of wearinesse,
David speaks there, of walking with the ungodly, but walking is a laborious motion; And he speaks there, of standing with the sinner, but standing is a painful posture; In these two, walking and standing, there's Some intimation of a possibility of weariness,
and their last gaspe, to sweare, they shall die, so they that inlarge, and vngirt their wits, in this iesting at Religion, shall passe away at last, in a negligence of all spirituall assistances,
and their last gasp, to swear, they shall die, so they that enlarge, and ungirded their wits, in this jesting At Religion, shall pass away At last, in a negligence of all spiritual assistances,
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And here, St. Peter saies, there will be, (that is, there will be alwaies) Scoffers that will say, where is the promise of Christs comming? For since the Fathers fell asleepe, all things continue as they were, from the beginning of the Creation But doe they so, saies this Apostle? Was not the world that then was, ouerslow'd with water, and perish't? If that were done in earnest, why doe yee make a iest of this, saies he, That the heauens and the earth which are now, are reserued vnto fire, against the day of Iudgement. 2. Tim. 3. 1, The Apostle saies, That in the last dayes, perillous times shall come;
And Here, Saint Peter Says, there will be, (that is, there will be always) Scoffers that will say, where is the promise of Christ coming? For since the Father's fell asleep, all things continue as they were, from the beginning of the Creation But do they so, Says this Apostle? Was not the world that then was, overslowed with water, and perished? If that were done in earnest, why do ye make a jest of this, Says he, That the heavens and the earth which Are now, Are reserved unto fire, against the day of Judgement. 2. Tim. 3. 1, The Apostle Says, That in the last days, perilous times shall come;
But Saint Iude remembers vs of the greatest danger of all, Remember the words, which were spoken before, of the Apostles of our Lord Iesus Christ, that there should bee mockers, in the last time.
But Saint Iude remembers us of the greatest danger of all, remember the words, which were spoken before, of the Apostles of our Lord Iesus christ, that there should be mockers, in the last time.
But Perniciosissimum humano generi, sayes Saint Augustine, This is the ruine, and ouerthrow of mankinde, (that is, of Religion, which is the life and soule of mankinde) Cum vera & salubris sententia imperitorum populorum irrisione sordescit;
But Perniciosissimum Human generi, Says Saint Augustine, This is the ruin, and overthrow of mankind, (that is, of Religion, which is the life and soul of mankind) Cum vera & salubris sententia imperitorum populorum irrision sordescit;
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When to all our sober preaching, and serious writing, a scornfull ignorant, shall thinke it enough to oppose that one question of contempt, Where was your Church before Luther? Whereas,
When to all our Sobrium preaching, and serious writing, a scornful ignorant, shall think it enough to oppose that one question of contempt, Where was your Church before Luther? Whereas,
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if wee had had any thing from Luther, which wee had not had before, yet euen that, were elder than those Articles, which they had from the Councell of Trent, and had not (as Articles) before;
if we had had any thing from Luther, which we had not had before, yet even that, were elder than those Articles, which they had from the Council of Trent, and had not (as Articles) before;
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and submitted to iests. But though our Apostles prophesie must be fulfilled, There will bee, and will alwaies be, some scoffers, some iesters; Neuerthelesse, saies the Text, there is a Religious constancy vpheld, and maintained by others;
and submitted to jests. But though our Apostles prophesy must be fulfilled, There will be, and will always be, Some scoffers, Some jesters; Nevertheless, Says the Text, there is a Religious constancy upheld, and maintained by Others;
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But, though I can stand out these scornes and iests, there is a Tentation, that is Reall; There are true terrours, sad apprehensions, substantiall circumstances, that accompany the consideration of Christs second comming and the Day of Iudgement. It is a fearefull thing to fall into the hands of the liuing God, if I doe but fall into his hands, in a feuer in my bed,
But, though I can stand out these scorns and jests, there is a Tentation, that is Real; There Are true terrors, sad apprehensions, substantial Circumstances, that accompany the consideration of Christ second coming and the Day of Judgement. It is a fearful thing to fallen into the hands of the living God, if I do but fallen into his hands, in a fever in my Bed,
so he can speak, and all shall bee vndone; command, and all shall fall in peeces. I consider, that I may bee surpriz'd by that day, the day of Iudgement. Here Saint Peter saies, The day of the Lord wil come as a Thiefe.
so he can speak, and all shall be undone; command, and all shall fallen in Pieces. I Consider, that I may be surprised by that day, the day of Judgement. Here Saint Peter Says, The day of the Lord will come as a Thief.
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There, the future, which might imply a dilatorinesse, is reduc't to an infallible present; It is so sure, that he will doe it, that he is said, to haue done it already.
There, the future, which might imply a dilatoriness, is reduced to an infallible present; It is so sure, that he will do it, that he is said, to have done it already.
It is said so often, so often rep•d•ed, that he will come as a Thiefe in the night, as that hee may meane all kinde of nights. In my night of Ignorance hee may come;
It is said so often, so often rep•d•ed, that he will come as a Thief in the night, as that he may mean all kind of nights. In my night of Ignorance he may come;
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as that I shall receiue him in the absolution of his Minister, or receiu•••im in the participation of his body and his bloud in the Sacrament. So hee may come vpon mee,
as that I shall receive him in the absolution of his Minister, or receiu•••im in the participation of his body and his blood in the Sacrament. So he may come upon me,
as such a Thiefe, in such a night; nay, when all these nights of Ignorance, of Wantonnesse, of Desperation, of Sicknesse, of Stupiditie, of Rage, may bee vpon mee all at once.
as such a Thief, in such a night; nay, when all these nights of Ignorance, of Wantonness, of Desperation, of Sickness, of Stupidity, of Rage, may be upon me all At once.
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And, plangent omnes, All the kindreds of the earth shall waile and lament, and weepe and howle because of him. I consider, that I shall looke vpon him then,
And, plangent omnes, All the kindreds of the earth shall wail and lament, and weep and howl Because of him. I Consider, that I shall look upon him then,
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and see all my Sinnes, Substance, and Circumstance of sin, Waight, and measure of sinne, hainousnesse, and continuance of sinne, all my sinnes imprinted in his wounds;
and see all my Sinnes, Substance, and Circumstance of since, Weight, and measure of sin, heinousness, and Continuance of sin, all my Sins imprinted in his wounds;
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and how shall I bee affected then, confounded then to see him so mangled with my sinnes? But then I consider againe, that I shall looke vpon him againe,
and how shall I be affected then, confounded then to see him so mangled with my Sins? But then I Consider again, that I shall look upon him again,
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And how shall I bee affected then, when I shall stand in Iudgement, vnder the guiltinesse of some sins, not buried in the wounds, not drown'd in the bloud of my Sauiour? Many, and many, and very many, infinite, and infinitely infinite, are the terrours of that day;
And how shall I be affected then, when I shall stand in Judgement, under the guiltiness of Some Sins, not buried in the wounds, not drowned in the blood of my Saviour? Many, and many, and very many, infinite, and infinitely infinite, Are the terrors of that day;
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Neuerthelesse, saies our Text; though there bee these scornfull iests, though there bee these reall terrours, Neuerthelesse, there are a Wee, certaine priuileged persons;
Nevertheless, Says our Text; though there be these scornful jests, though there be these real terrors, Nevertheless, there Are a we, certain privileged Persons;
and cast out Deuils, in the Name of Iesus, without any Commission from Iesus, to those sonnes of Sceua the Deuill himselfe could say, Qui vos? Iesus I know, and Paul I know, but who are you? To those who liue in an outward conformity to Christ,
and cast out Devils, in the Name of Iesus, without any Commission from Iesus, to those Sons of Sceva the devil himself could say, Qui vos? Iesus I know, and Paul I know, but who Are you? To those who live in an outward conformity to christ,
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but yet seeke their saluation in the light of Nature, and their power of resisting temptations, in their Morall constancy, the Deuill may boldly say, Qui vos, Iesus I know, & the Church I know;
but yet seek their salvation in the Light of Nature, and their power of resisting temptations, in their Moral constancy, the devil may boldly say, Qui vos, Iesus I know, & the Church I know;
Neuerthelesse we, for all his scornes, for all these terrours, shall haue an answer to his Qui vos? and bee able to tell him, that we are that Gens Sancta, and that Regale Sacerdotium, that this Apostle speakes of;
Nevertheless we, for all his scorns, for all these terrors, shall have an answer to his Qui vos? and be able to tell him, that we Are that Gens Sancta, and that Regale Sacerdotium, that this Apostle speaks of;
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and seene them againe, in their second edition, as they are imprinted in our consciences, in our faith, in our manners; and so wee cannot mistake, nor bee deceiued in them.
and seen them again, in their second edition, as they Are imprinted in our Consciences, in our faith, in our manners; and so we cannot mistake, nor be deceived in them.
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the seed of God, which hee hath sow'd in his Church; and by that extraction, we are Consortes diuinae Naturae, Partakers of the diuine Nature it selfe;
the seed of God, which he hath sowed in his Church; and by that extraction, we Are Consorts diuinae Naturae, Partakers of the divine Nature it self;
as God calls all his faithfull, his Anointed, his Christs; And from thence, we grow to that height, to be of the Quorum, in that Commission, Dij estis, I haue said you are Gods;
as God calls all his faithful, his Anointed, his Christ; And from thence, we grow to that height, to be of the Quorum, in that Commission, Dij Ye are, I have said you Are God's;
and not onely Gods by Representation, but Idem Spiritus cum Domino; So become the same Spirit with the Lord, that as a Spirit cannot be diuided in it selfe, so wee are perswaded, that neither death nor life, nor any creature;
and not only God's by Representation, but Idem Spiritus cum Domino; So become the same Spirit with the Lord, that as a Spirit cannot be divided in it self, so we Are persuaded, that neither death nor life, nor any creature;
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But, Christianus idiota persuasissimum habet, The vnlearned'st Christian that is (be he a true Christian ) hath learning enough to establish himselfe so, that neither scornes, nor terrours can shake his foundations. So then you see, what fellowship of the Faithfull, what houshold of the Righteous, what communion of Saints it is, that fals vnder this denomination, Wee; Wee that haue laid our foundations in faith, and made our superedifications in sanctimony and holinesse of life;
But, Christian idiota persuasissimum habet, The unlearnedest Christian that is (be he a true Christian) hath learning enough to establish himself so, that neither scorns, nor terrors can shake his foundations. So then you see, what fellowship of the Faithful, what household of the Righteous, what communion of Saints it is, that falls under this denomination, we; we that have laid our foundations in faith, and made our superedifications in sanctimony and holiness of life;
That man will grouell, and prostrate, and prostitute himselfe, at euery great mans threshold, that is afraid to loose a dish from his Table, or a pillow from his bed, at home;
That man will grovel, and prostrate, and prostitute himself, At every great men threshold, that is afraid to lose a dish from his Table, or a pillow from his Bed, At home;
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and definition of Sacraments, That they are so many visible signes of inuisible Grace, that euery correction from Gods hand, is a Rebaptization to m•e,
and definition of Sacraments, That they Are so many visible Signs of invisible Grace, that every correction from God's hand, is a Rebaptization to m•e,
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and that I can see, that I should not haue beene so sure of saluation, without this Sacrament, without this Baptisme, without this fire of tribulation;
and that I can see, that I should not have been so sure of salvation, without this Sacrament, without this Baptism, without this fire of tribulation;
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If I can bring this fire to that temper, which Lactantius speaks of, that it be Ignis qui obtemperabit iustis, A fire that shall conforme it selfe to mee,
If I can bring this fire to that temper, which Lactantius speaks of, that it be Ignis qui obtemperabit Justis, A fire that shall conform it self to me,
If my Christianity make that impression in mee, which Socrates his Philosophy did in him, who (as Gregorie Nazianzene testifies of him) In carcere damnatus, egit cum discipulis, de corpore,
If my Christianity make that impression in me, which Socrates his Philosophy did in him, who (as Gregory Nazianzene Testifies of him) In carcere Damnatus, egit cum discipulis, de corpore,
sicut de alio ergastulo, Who, when he lay a condemn'd man in prison, then in that prison, taught his disciples, that the body of man, was a worse prison,
sicut de Alio ergastulo, Who, when he lay a condemned man in prison, then in that prison, taught his Disciples, that the body of man, was a Worse prison,
If I can bring these fires to this compasse, and to this temper, I shall finde, that as the Arke was in the midst of the Waters, and yet safe from the waters, and the bush in the midst of the fire, and yet safe from the fire, so,
If I can bring these fires to this compass, and to this temper, I shall find, that as the Ark was in the midst of the Waters, and yet safe from the waters, and the bush in the midst of the fire, and yet safe from the fire, so,
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and not to feare that day, (for, vpon all men, consider'd but as men, falls that seuere expostulation of the Prophet Amos, Woe vnto you that desire the day of the Lord;
and not to Fear that day, (for, upon all men, considered but as men, falls that severe expostulation of the Prophet Amos, Woe unto you that desire the day of the Lord;
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and that I am of that Quorum, that can say, Come what scornes can come, come what terrours can come, In Christo omnia possumus, Though we can doe nothing of our selues,
and that I am of that Quorum, that can say, Come what scorns can come, come what terrors can come, In Christ omnia possumus, Though we can do nothing of our selves,
yet as we are in Christ, wee can doe all things, because we are fixt in him, Secundum promissa; Which is our fourth and next branch, According to his promises.
yet as we Are in christ, we can do all things, Because we Are fixed in him, Secundum Promissa; Which is our fourth and next branch, According to his promises.
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I haue nothing to plead with God, but onely his owne promises. I cannot plead birthright; The Iewes were elder brothers, and yet were disinherited. I cannot plead descent;
I have nothing to plead with God, but only his own promises. I cannot plead birthright; The Iewes were elder Brother's, and yet were disinherited. I cannot plead descent;
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if I haue done any thing, suffered any thing, for Gods sake, all that, is so farre from merit, as that it is not the interest of my principall debt. Nay, I cannot plead mercy; For, I am by nature the childe of wrath too.
if I have done any thing, suffered any thing, for God's sake, all that, is so Far from merit, as that it is not the Interest of my principal debt. Nay, I cannot plead mercy; For, I am by nature the child of wrath too.
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All my Plea is, that, to which he carries me so often, in his word, Quia fidelis Dominus, Because the Lord is a faithfull God. So this Apostle calls him, Fidelem Creatorem, A faithfull Creator;
All my Plea is, that, to which he carries me so often, in his word, Quia Fidelis Dominus, Because the Lord is a faithful God. So this Apostle calls him, Fidelium Creator, A faithful Creator;
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so St. Paul calls Christ Fidelem Pontificem, A faithfull high Priest; graciously he meant to sacrifice himselfe for the world, and faithfully hee did it.
so Saint Paul calls christ Fidelium Pontifex, A faithful high Priest; graciously he meant to sacrifice himself for the world, and faithfully he did it.
And in the same Booke, 19. 11. his very denomination, his very name is Faithfull. For this Faithfullnesse in God, which is so often recommended to mee, must necessarily imply a former promise; If God be Faithfull, he is faithfull to some contract, to some promise, that hee hath made;
And in the same Book, 19. 11. his very denomination, his very name is Faithful. For this Faithfulness in God, which is so often recommended to me, must necessarily imply a former promise; If God be Faithful, he is faithful to Some contract, to Some promise, that he hath made;
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And that promise, is my euidence. But then, to any promise, that is pretended, and not deduc'd from his Scriptures, he may iustly plead Non est factum; He made no such promise. For,
And that promise, is my evidence. But then, to any promise, that is pretended, and not deduced from his Scriptures, he may justly plead Non est factum; He made no such promise. For,
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as in cases of Diffidence, and Distrust in his mercy, God puts vs vpon that issue, Vbilibellus, Produce your Euidence; why are you icalous of me? Where is the bill of your mothers diuorce whome I haue put away;
as in cases of Diffidence, and Distrust in his mercy, God puts us upon that issue, Vbilibellus, Produce your Evidence; why Are you icalous of me? Where is the bill of your mother's divorce whom I have put away;
or pressing God with his promises, (and so also, in cases of Innouation of matter of Doctrine in his Church ) God puts vs to the same issue, Vbi libellus, Produce your Euidence; where in my Scriptures, haue I made any such Contract, any such Couenant, any such promise to you? My Witnesse is in Heauen, saies Iob; But yet, my Euidence is vpon earth;
or pressing God with his promises, (and so also, in cases of Innovation of matter of Doctrine in his Church) God puts us to the same issue, Vbi Libellus, Produce your Evidence; where in my Scriptures, have I made any such Contract, any such Covenant, any such promise to you? My Witness is in Heaven, Says Job; But yet, my Evidence is upon earth;
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GOD is that Witnesse; but that Witnesse hath beene pleased, to be examined Ad perpetuam rei memoriam; And his testimony remaines of Record, in the Church; And there, from his Scriptures, exemplified to me, by his publike Notary, the Church, I may lawfully charge him, with his promise, his contract, his couenant; & else not.
GOD is that Witness; but that Witness hath been pleased, to be examined Ad perpetuam rei memoriam; And his testimony remains of Record, in the Church; And there, from his Scriptures, exemplified to me, by his public Notary, the Church, I may lawfully charge him, with his promise, his contract, his Covenant; & Else not.
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There is a generall, and a vsefull obseruation, made by Saint Augustine, Omnium haereticorū quasi regularis est ista temeritas, This is a Regular Irregularity, this is a fixt and constant Leuity, amongst all Heretikes, Authoritatem stabilissimam fundatissimae Ecclesiae quasi rationis nomine & pollicitatione suparare;
There is a general, and a useful observation, made by Saint Augustine, Omnium haereticorū quasi regularis est ista temeritas, This is a Regular Irregularity, this is a fixed and constant Levity, among all Heretics, Authoritatem stabilissimam fundatissimae Ecclesiae quasi rationis nomine & pollicitatione suparare;
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Now the foundations of the Church are the Scriptures; And when men present reasons of probability, of verisimilitude, of pious credulity, not deduc't out of the Scriptures, they fall into that regular Irregularity, and into that constant leuity, which Saint Augustine iustly makes the Character, and Specification of an Heretike, to seeme to proceede vpon reasons, and not deduce those reasons from the Scriptures. When therefore they reason thus (as Bellarmine does) Non discretus Dominus, That God had not dealt discreetly, if he had not establish'd a Church, a Certaine, a Visible, and Infallible Church, a Church endow'd with these and these, with those and those,
Now the foundations of the Church Are the Scriptures; And when men present Reasons of probability, of verisimilitude, of pious credulity, not deduced out of the Scriptures, they fallen into that regular Irregularity, and into that constant levity, which Saint Augustine justly makes the Character, and Specification of an Heretic, to seem to proceed upon Reasons, and not deduce those Reasons from the Scriptures. When Therefore they reason thus (as Bellarmine does) Non discretus Dominus, That God had not dealt discreetly, if he had not established a Church, a Certain, a Visible, and Infallible Church, a Church endowed with these and these, with those and those,
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and such and such, and more and more Immunities and Priuileges, by which, that particular Church must bee Super-Catholike, and Super-vniuersall, a boue all the Churches in the world, we ioyne not with them in that boldnesse, to call Gods discretion in question,
and such and such, and more and more Immunities and Privileges, by which, that particular Church must be Super-catholic, and Super-universal, a above all the Churches in the world, we join not with them in that boldness, to call God's discretion in question,
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for such a Church? For we content not our selues, with such places of Scripture, as may serue to illustrate that Doctrine, to them, that beleeue it aforehand, without Scripture, but wee aske such places of Scripture, as may proue it to them, who, till they see such Scriptures, beleeue,
for such a Church? For we content not our selves, with such places of Scripture, as may serve to illustrate that Doctrine, to them, that believe it aforehand, without Scripture, but we ask such places of Scripture, as may prove it to them, who, till they see such Scriptures, believe,
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and if it be an issuable promise, it is in the Scriptures. If any distresses in my fortune and estate, in my body, and in my health, oppresse mee, I may finde some receits, some Medicines, some words of consolation, in a Seneca, in a Plutarch, in a Petrarch; But I proceed in a safer way,
and if it be an issuable promise, it is in the Scriptures. If any Distresses in my fortune and estate, in my body, and in my health, oppress me, I may find Some receits, Some Medicines, Some words of consolation, in a Senecca, in a Plutarch, in a Petrarch; But I proceed in a safer Way,
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and deale vpon better Cordials, if I make Dauid, and the other Prophets of God, my Physitians, and see what they prescribe me, in the Scriptures; and looke how my fellow-patient Iob applied that Physicke, by his Patience. And if any thing heauier then that which fell vpon Iob, fall vpon mee,
and deal upon better Cordials, if I make David, and the other prophets of God, my Physicians, and see what they prescribe me, in the Scriptures; and look how my fellow-patient Job applied that Physic, by his Patience. And if any thing Heavier then that which fell upon Job, fallen upon me,
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If I bee with him, in his Afflictions, I shall be with him, in his Eluctation, in his Victory, in his Triumph. St. Chrysostome, falling vpon such a meditation, as this, is loth to depart from it; Hee insists vpon it thus;
If I be with him, in his Afflictions, I shall be with him, in his Eluctation, in his Victory, in his Triumph. Saint Chrysostom, falling upon such a meditation, as this, is loath to depart from it; He insists upon it thus;
I shall bee with him, in his Agonies, and sadnesse of soule; but in those Agonies and sadnesses, I shall be with him still, in his Veruntamen, In his surrender of himselfe;
I shall be with him, in his Agonies, and sadness of soul; but in those Agonies and sadnesses, I shall be with him still, in his Veruntamen, In his surrender of himself;
I shall bee with him vpon his Crosse; but in all my crosses, and in all my iealousies and suspitions of that Dereliquisti, That God, my God hath for saken me, I shall be with him still, in his In manus, In a confidence,
I shall be with him upon his Cross; but in all my Crosses, and in all my jealousy's and suspicions of that Dereliquisti, That God, my God hath for saken me, I shall be with him still, in his In manus, In a confidence,
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Si totus mundus lachrymis sumptis deflesset, (saies the same Father) If men were made of teares, as they are made of the Elements of teares, of the occasions of teares, of miseries, & if all men were resolu'd to teares, as they must resolue to dust, all were not enough to lament their miserable condition, who lay hold, vpon the miserable comforters of this World, vpon their owne merits, or vpon the super-erogations of other men, of wch there are no promises, and cannot finde that true promise, which is impli'd in those examples of Iob and Christ, appliable to themselues.
Si totus World Lachrymis sumptis deflesset, (Says the same Father) If men were made of tears, as they Are made of the Elements of tears, of the occasions of tears, of misery's, & if all men were resolved to tears, as they must resolve to dust, all were not enough to lament their miserable condition, who lay hold, upon the miserable Comforters of this World, upon their own merits, or upon the supererogations of other men, of which there Are not promises, and cannot find that true promise, which is implied in those Examples of Job and christ, appliable to themselves.
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Neuerthelesse we, we that can doe so, wee, that can reade that promise, that where they are, we shall be, that what he hath done for them, he will also do for vs, we according to his promise, declar'd in his Scriptures, in the midst of Scoffers, and in the midst of Terrours, expect,
Nevertheless we, we that can do so, we, that can read that promise, that where they Are, we shall be, that what he hath done for them, he will also do for us, we according to his promise, declared in his Scriptures, in the midst of Scoffers, and in the midst of Terrors, expect,
As God hath prouided vs an Endlesnesse, in the world to come, so, to giue vs an Inchoation, a Representation of the next world, in this, God hath instituted and endlesnesse• in this world too;
As God hath provided us an Endlessness, in the world to come, so, to give us an Inchoation, a Representation of the next world, in this, God hath instituted and endlesnesse• in this world too;
Still God leaues man in expectation. And truly, that man can scarce proue the immortality of the soule to himselfe, that feel's not a desire in his soule, of something beyond this life.
Still God leaves man in expectation. And truly, that man can scarce prove the immortality of the soul to himself, that feel's not a desire in his soul, of something beyond this life.
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Creatures of an inferiour nature, are possest with the present; Man is a future Creature. In a holy and vsefull sense, wee may say, th•t God is a future God;
Creatures of an inferior nature, Are possessed with the present; Man is a future Creature. In a holy and useful sense, we may say, th•t God is a future God;
Mans consideration of God is specially for the future. It is plaine, it is euident, that that name which God hath taken in Exodus, signifies, Essence, Being. Verum nomen Dei, Semper esse, Gods proper name is Alwayes Being. That can bee said of no creature, that it alwayes was; That which the Arrians said blasphemously, of Christ, Erat, quando non erat, is true of all creatures, There was a time, when that thing, was nothing.
men consideration of God is specially for the future. It is plain, it is evident, that that name which God hath taken in Exodus, signifies, Essence, Being. Verum Nome Dei, Semper esse, God's proper name is Always Being. That can be said of no creature, that it always was; That which the Arians said blasphemously, of christ, Erat, quando non erat, is true of all creatures, There was a time, when that thing, was nothing.
If we bee compar'd with God, our Being with his Being, we haue no Being at all, wee are Nothing. For Being is the peculiar and proper name of God. But though it be so cleere, that that Name of God in Exodus is Being, yet it is not so cleere,
If we be compared with God, our Being with his Being, we have no Being At all, we Are Nothing. For Being is the peculiar and proper name of God. But though it be so clear, that that Name of God in Exodus is Being, yet it is not so clear,
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yet in the Originall, it is plaine, and plaine in the Chalde Paraphrase, that that name is deliuered in the future, Ero qui ero, I shall bee that I shall be, and, Goe, and tell Pharaoh that he whose name is I shall bee, hath sent thee.
yet in the Original, it is plain, and plain in the Chaldea paraphrase, that that name is Delivered in the future, Ero qui Ero, I shall be that I shall be, and, Go, and tell Pharaoh that he whose name is I shall be, hath sent thee.
if we consider God in the present, to day, now, God hath had as long a forenoone, as he shall haue an afternoone; God hath beene God, as many millions of millions of generations, already, as hee shall be hereafter;
if we Consider God in the present, to day, now, God hath had as long a forenoon, as he shall have an afternoon; God hath been God, as many millions of millions of generations, already, as he shall be hereafter;
since man had his first being. But if we consider him in his Afternoone, in his future state, in his life after death, if euery minute of his 6000. yeeres, were multipli'd by so many millions of Ages, all would amount to nothing, meerely nothing, in respect of that Eternity, which hee is to dwell in.
since man had his First being. But if we Consider him in his Afternoon, in his future state, in his life After death, if every minute of his 6000. Years, were multiplied by so many millions of Ages, all would amount to nothing, merely nothing, in respect of that Eternity, which he is to dwell in.
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Therefore saies th' Apostle here, Wee, We that consider God according to his promise, expect future things, looke for more at Gods hand hereafter, then we haue receiu'd heretofore;
Therefore Says the Apostle Here, we, We that Consider God according to his promise, expect future things, look for more At God's hand hereafter, then we have received heretofore;
How many, how great Nations perish, without euer hearing the name of Christ; But God wrapt mee vp in his Couenant, and deriu'd mee from Christian Parents; I suck'd Christian bloud, in my Mothers wombe,
How many, how great nations perish, without ever hearing the name of christ; But God wrapped me up in his Covenant, and derived me from Christian Parents; I sucked Christian blood, in my Mother's womb,
The first sound that I heard, in the world, was the voice of Christians; and the first Character, that I was taught to know, was the Crosse of CHRIST IESVS.
The First found that I herd, in the world, was the voice of Christians; and the First Character, that I was taught to know, was the Cross of CHRIST JESUS.
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How many children that are borne so, borne within the Couenant, borne of Christian Parents, doe yet die before they bee baptiz'd, though they were borne heires to Baptisme? But God hath afforded me the seale of that Sacrament. And then,
How many children that Are born so, born within the Covenant, born of Christian Parents, do yet die before they be baptized, though they were born Heirs to Baptism? But God hath afforded me the seal of that Sacrament. And then,
What sinnes soeuer GOD forgaue mee this morning, yet since the best (and I am none of them) fall seuen times a day, God forgiues mee seuen more sinnes, to morrow, then he did to day;
What Sins soever GOD forgave me this morning, yet since the best (and I am none of them) fallen seuen times a day, God forgives me seuen more Sins, to morrow, then he did to day;
What haue wee that we haue not receiued? But what haue wee receiued, in respect of that which is laid vp for vs? And therefore, Expectamus, We determine our selues in God so,
What have we that we have not received? But what have we received, in respect of that which is laid up for us? And Therefore, Expect, We determine our selves in God so,
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Therefore we blesse God for our possession, but yet we expect a larger reuersion. And the day intended in this Text, shall make that Reuersion our Possession; which is, the day of Iudgment.
Therefore we bless God for our possession, but yet we expect a larger reversion. And the day intended in this Text, shall make that Reversion our Possession; which is, the day of Judgement.
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When these things beginne to come to passe (saies Christ, speaking of the signes, preceding the last day) then looke vp, and lift your heads, for your Redemption draweth neere.
When these things begin to come to pass (Says christ, speaking of the Signs, preceding the last day) then look up, and lift your Heads, for your Redemption draws near.
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for accelerating, and hasting that day of the Lord; When hee bids thee say, Thy Kingdome come, hee meanes, that thou shouldest meane, the Kingdome of glory at the Iudgement, as well as the Kingdome of Grace, in the Church Christ sayes, If I goe, and prepare a place for you, I will come againe and receiue you vnto my selfe, that where I am, you may be also.
for accelerating, and hasting that day of the Lord; When he bids thee say, Thy Kingdom come, he means, that thou Shouldst mean, the Kingdom of glory At the Judgement, as well as the Kingdom of Grace, in the Church christ Says, If I go, and prepare a place for you, I will come again and receive you unto my self, that where I am, you may be also.
and would we not haue him come to fetch vs to it? Certainly Christ speakes that in fauour, he intends• it for a fauour, when he sayes, Behold I come quickly. It is one fauour that hee will come; and seconded with another, that he will make speed to saue vs, that hee will make haste to helpe vs. And to establish vs in that assurance, hee addes in that place, Behold I come quickly, and my reward is with mee;
and would we not have him come to fetch us to it? Certainly christ speaks that in favour, he intends• it for a favour, when he Says, Behold I come quickly. It is one favour that he will come; and seconded with Another, that he will make speed to save us, that he will make haste to help us And to establish us in that assurance, he adds in that place, Behold I come quickly, and my reward is with me;
if the comming doe not, if the speed doe not, yet let the reward worke in you a desire of that day. The last words that Christ speakes in the Bible (and amongst vs, last words make deepest impressions) are, Surely I come quickly; And the last answer that is made in our behalfes, there, is, Amen, euen so, come Lord Iesus.
if the coming do not, if the speed do not, yet let the reward work in you a desire of that day. The last words that christ speaks in the bible (and among us, last words make Deepest impressions) Are, Surely I come quickly; And the last answer that is made in our behalfs, there, is, Amen, even so, come Lord Iesus.
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Aduentū Iudi•is non diligit, No prisoner longs for the Sessions, no Client longs for the day of hearing, Nisuqui in causa suase sciat habere iustitiae meritum, Except hee know his cause to bee good,
Aduentū Iudi•is non diligit, No prisoner longs for the Sessions, no Client longs for the day of hearing, Nisuqui in causa suase sciat habere iustitiae Merit, Except he know his cause to be good,
He that hath seene the marks of election, in both editions, in the Scripture first, and then in his conscience, hee that does not flatter, and abuse his owne soule,
He that hath seen the marks of election, in both editions, in the Scripture First, and then in his conscience, he that does not flatter, and abuse his own soul,
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nor tempt, and presume vpon God, he that in a sobe• and rectified conscience, findes himselfe truly incorporated in Christ, truly interessed in his merits, may be sure, that if the day of Iudgement came now,
nor tempt, and presume upon God, he that in a sobe• and rectified conscience, finds himself truly incorporated in christ, truly interested in his merits, may be sure, that if the day of Judgement Come now,
now he should be able to stand vpright in Iudgement. And therefore, let Schoole-boyes looke after holy-dayes, and worldly men after rent-dayes, and Trauellers after Fairedayes, and Chap-men after Market-dayes, Neuerthelesse, We, we that haue laid hold vpon God, and laid hold vpon him by the right handle, According to his promises, Expectamus, We looke for this day of the Lord, and Properamus, We are glad it is so neere,
now he should be able to stand upright in Judgement. And Therefore, let Schoolboys look After holy-days, and worldly men After rent-days, and Travellers After Fairedayes, and Chapmen After Market days, Nevertheless, We, we that have laid hold upon God, and laid hold upon him by the right handle, According to his promises, Expect, We look for this day of the Lord, and Properamus, We Are glad it is so near,
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But then, Beloued, the day of our death is the Eue of this day of the Lord; The day of our death is the Saturday of this Sunday; the next day after my death, is the day of Iudgement, For, betweene these, these eyes shall see no more dayes. And then, are wee bound, nay, may wee lawfully wish,
But then, beloved, the day of our death is the Eue of this day of the Lord; The day of our death is the Saturday of this Sunday; the next day After my death, is the day of Judgement, For, between these, these eyes shall see no more days. And then, Are we bound, nay, may we lawfully wish,
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and desire the day of our death, as wee haue said, wee are bound to doe the day of Iudgement; The Soules of the Martyrs vnder the Altar in Heauen, cry vnto God there, Vsque quo Domine, How long ô Lord holy and true, doest thou not iudge, and auenge our bloud? That which those Martyrs solicite there, is the day of Iudgement; And thogh that wch they aske, was not presently granted,
and desire the day of our death, as we have said, we Are bound to do the day of Judgement; The Souls of the Martyrs under the Altar in Heaven, cry unto God there, Vsque quo Domine, How long o Lord holy and true, dost thou not judge, and avenge our blood? That which those Martyrs solicit there, is the day of Judgement; And though that which they ask, was not presently granted,
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as harmlesly, as they did the day of Iudgement, if no ill circumstances in vs, did vitiate our desire of death, if there were no dead flies in this oyntment, (as Salomon speakes) if we had not, at least, a collaterall respect, (if not a direct, and principall ) to our owne ease, from the incum brances,
as harmlessly, as they did the day of Judgement, if not ill Circumstances in us, did vitiate our desire of death, if there were no dead flies in this ointment, (as Solomon speaks) if we had not, At least, a collateral respect, (if not a Direct, and principal) to our own ease, from the incum brances,
and grieuances, and annoyances of this world, certainly wee might safely desire, piously wish, religiously pray for our owne death. But it is hard, verie hard to de•est those circumstances, that infect it.
and grievances, and annoyances of this world, Certainly we might safely desire, piously wish, religiously pray for our own death. But it is hard, very hard to de•est those Circumstances, that infect it.
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For if I pretend to desire death, meerly for the fruition of the glorie, of the sight of God; I must remember, that my Sauiour desi•d that glorie, and yet staid his time for it.
For if I pretend to desire death, merely for the fruition of the glory, of the sighed of God; I must Remember, that my Saviour desi•d that glory, and yet stayed his time for it.
If I pretend to desire death, that I might see no more sinne, heare no more blasphemies from others, it may be I may do more good to others, than I shall take harme by others, if I liue.
If I pretend to desire death, that I might see no more sin, hear no more Blasphemies from Others, it may be I may do more good to Others, than I shall take harm by Others, if I live.
when it shall come, (whether we consider that, as the day it selfe, the day of Iudgement, or the Eue of the day, the day of our death ) so doth this looking for it, imply a patient attending of Gods leasure.
when it shall come, (whither we Consider that, as the day it self, the day of Judgement, or the Eue of the day, the day of our death) so does this looking for it, imply a patient attending of God's leisure.
It is an earnest expectation, and yet it waits; and, for our neerer example, Wee our selues, which haue the first fruits of the spirit, groane within our selues;
It is an earnest expectation, and yet it waits; and, for our nearer Exampl, we our selves, which have the First fruits of the Spirit, groan within our selves;
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This is the last time, sayes St. Iohn; speaking of the present time of the Gospell; In the time of nature, they were a great way off, from the Resurrection; for then, the time of the Law was to come in.
This is the last time, Says Saint John; speaking of the present time of the Gospel; In the time of nature, they were a great Way off, from the Resurrection; for then, the time of the Law was to come in.
There shall bee no more changes, after the Gospell; the present state of the Gospell shall land vs vpon the Iudgement. And (as the Vulgate reads that place, Nouissima horaest, If God will haue vs stay a little longer, it is but for a few minutes; for, this is our last houre. Wee feele scornes, wee apprehend terrours, Neuerthelesse we, we rooted in his promises, doe expect, we are not at an end of our desires,
There shall be no more changes, After the Gospel; the present state of the Gospel shall land us upon the Judgement. And (as the Vulgate reads that place, Nouissima horaest, If God will have us stay a little longer, it is but for a few minutes; for, this is our last hour. we feel scorns, we apprehend terrors, Nevertheless we, we rooted in his promises, do expect, we Are not At an end of our Desires,
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and with an holy impatience that he would giue vs, and yet with a holy patience till he be pleas'd to giue vs New Heauens and new Earth, wherein dwelleth Righteousnesse;
and with an holy impatience that he would give us, and yet with a holy patience till he be pleased to give us New Heavens and new Earth, wherein dwells Righteousness;
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First, Origen, citing for his opinion, Clement, whom hee cals the Disciple of the Apostles, takes those heauens, and that Earth, which our Antipodes, (and generally those that inhabit• the other Hemispheare ) inhabit, to be the new Heauens and the new Earth of this Text. Hee sayes, Oceanus intransibilis ad reliquos mundos, There are Worlds beyond these Worlds, beyond that Ocean, which wee cannot passe,
First, Origen, citing for his opinion, Clement, whom he calls the Disciple of the Apostles, Takes those heavens, and that Earth, which our Antipodes, (and generally those that inhabit• the other Hemisphere) inhabit, to be the new Heavens and the new Earth of this Text. He Says, Oceanus intransibilis ad Reliquos mundos, There Are World's beyond these World's, beyond that Ocean, which we cannot pass,
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nor discouer, sayes Origen; But, those Worlds, and those Heauens, and that Earth shall bee discouer'd before the last day, and the Gospell of Christ bee preach't in all those places;
nor discover, Says Origen; But, those World's, and those Heavens, and that Earth shall be discovered before the last day, and the Gospel of christ be preached in all those places;
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and exposition of Origen. Those that were infected with the heresie of the Chiliasts, or Millenarians (with which heresie diuers great and learned men, whom we refuse not to call Fathers in the Primitiue Church, were infected) vpon the mistaking of those words in the Apocalyps, of reigning with Christ a thousand yeeres after the first Resurrection, argu'd and concluded a happie temporall state, of Gods Saints here, vpon this Earth, for so many yeeres after that day. So that,
and exposition of Origen. Those that were infected with the heresy of the Chiliasts, or Millenarians (with which heresy diverse great and learned men, whom we refuse not to call Father's in the Primitive Church, were infected) upon the mistaking of those words in the Apocalypse, of reigning with christ a thousand Years After the First Resurrection, argued and concluded a happy temporal state, of God's Saints Here, upon this Earth, for so many Years After that day. So that,
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for those future thousand yeeres, yet, because those Saints of God, which in their whole former life, had beene in miserie, vpon this Earth, should now enioy all earthly happinesse, vpon the same Earth for a thousand yeeres,
for those future thousand Years, yet, Because those Saints of God, which in their Whole former life, had been in misery, upon this Earth, should now enjoy all earthly happiness, upon the same Earth for a thousand Years,
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before they ascended into Heauen, these Heauens, and this Earth (because they are so to them) are called a new Earth, and a new Heauens, by those Millenarians. St. Ierome, and St. Augustine, and after them, the whole streame run in another channell.
before they ascended into Heaven, these Heavens, and this Earth (Because they Are so to them) Are called a new Earth, and a new Heavens, by those Millenarians. Saint Jerome, and Saint Augustine, and After them, the Whole stream run in Another channel.
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They say, that these Heauens, and this Earth shall be so purified, so refin'd, by the last fires of conflagration, as that all corruptible qualities shall bee burnt out of them,
They say, that these Heavens, and this Earth shall be so purified, so refined, by the last fires of conflagration, as that all corruptible qualities shall be burned out of them,
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When men are made better by the Resurrection, this World being made betterby those fires, shall bee a fit habitation for those Saints of God; and so euen this World,
When men Are made better by the Resurrection, this World being made betterby those fires, shall be a fit habitation for those Saints of God; and so even this World,
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and whatsoeuer is not Hell, shall bee Heauen. And, truly, some verie good Diuines, of the Reformation, accompany those Ancients in that Exposition, that these Heauens purified with those fires, and super-inuested with new endowments, shall be the euerlasting habitation of the blessed Saints of God. But still, in these discoueries of these new Heauens, and this new Earth, our Maps will bee vnperfect.
and whatsoever is not Hell, shall be Heaven. And, truly, Some very good Divines, of the Reformation, accompany those Ancients in that Exposition, that these Heavens purified with those fires, and super-invested with new endowments, shall be the everlasting habitation of the blessed Saints of God. But still, in these discoveries of these new Heavens, and this new Earth, our Maps will be unperfect.
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But as it is said of old Cosmographers, that whē they had said all that they knew of a Countrey, and yet much more was to be said, they said that the rest of those countries were possest with Giants, or Witches, or Spirits, or Wilde beasts, so that they could pierce no farther into that Countrey,
But as it is said of old Cosmographers, that when they had said all that they knew of a Country, and yet much more was to be said, they said that the rest of those countries were possessed with Giants, or Witches, or Spirits, or Wild beasts, so that they could pierce no farther into that Country,
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so when wee haue trauell'd as farre as wee can, with safetie, that is, as farre as Ancient, or Moderne Expositors lead vs, in the discouerie of these new Heauens, and new Earth, yet wee must say at last, that it is a Countrey inhabited with Angells, and Arch-angells, with Cherubins, and Seraphins, and that wee can looke no farther into it, with these eyes.
so when we have traveled as Far as we can, with safety, that is, as Far as Ancient, or Modern Expositors led us, in the discovery of these new Heavens, and new Earth, yet we must say At last, that it is a Country inhabited with Angels, and Archangels, with Cherubim, and Seraphim, and that we can look no farther into it, with these eyes.
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We rest in this, that it is the habitation prepar'd for the blessed Saints of God; Heauens, where the Moone is more glorious than our Sunne, and the Sunne as glorious as Hee that made it;
We rest in this, that it is the habitation prepared for the blessed Saints of God; Heavens, where the Moon is more glorious than our Sun, and the Sun as glorious as He that made it;
For it is he himselfe, the Sonne of God, the Sunne of glorie. A new Earth, where all their waters are milke, and all their milke, honey, where all their grasse is corne, and all their corne, Manna; where all their glebe, all their clods of earth are gold, and all their gold of innumerable carats; Where all their minutes are ages, and all their ages, Eternity; Where euery thing, is euery minute, in the highest exaltation,
For it is he himself, the Son of God, the Sun of glory. A new Earth, where all their waters Are milk, and all their milk, honey, where all their grass is corn, and all their corn, Manna; where all their glebe, all their clods of earth Are gold, and all their gold of innumerable carats; Where all their minutes Are ages, and all their ages, Eternity; Where every thing, is every minute, in the highest exaltation,
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We limit, and determine our consideration with that Horizon, with which the Holy Ghost hath limited vs, that it is that new Heauens, and new Earth, wherein dwelleth Righteousnesse.
We limit, and determine our consideration with that Horizon, with which the Holy Ghost hath limited us, that it is that new Heavens, and new Earth, wherein dwells Righteousness.
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Here then the Holy Ghost intends the same new Heauens, and new Earth, which he doe's in the Apocalyps, and describes there, by another name, the new Ierusalem. But here, the Holy Ghost doe's not proceed,
Here then the Holy Ghost intends the same new Heavens, and new Earth, which he doe's in the Apocalypse, and describes there, by Another name, the new Ierusalem. But Here, the Holy Ghost doe's not proceed,
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To those that are affected with beauty, hee promises an euerlasting association, with that beautifull Couple, that faire Paire, which spend their time, in that contemplation,
To those that Are affected with beauty, he promises an everlasting association, with that beautiful Couple, that fair Pair, which spend their time, in that contemplation,
To those which delight in Musicke, hee promises continuall singing, and euery minute, a new song; To those, whose thoughts are exerciz'd vpon Honour, and Titles, Ciuill, or Ecclesiasticall, hee promises Priesthood, and if that be not honour enough, a Royall Priesthood; And to those, who looke after military honor, Triumph after their victory, in the Militant Church; And to those, that are carried with sumptuous,
To those which delight in Music, he promises continual singing, and every minute, a new song; To those, whose thoughts Are exercised upon Honour, and Titles, Civil, or Ecclesiastical, he promises Priesthood, and if that be not honour enough, a Royal Priesthood; And to those, who look After military honour, Triumph After their victory, in the Militant Church; And to those, that Are carried with sumptuous,
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What would a worne and macerated suter, opprest by the bribery of the rich, or by the might of a potent Aduersary, giue, or doe, or suffer, that he might haue Iustice? What would a deiected Spirit, a disconsolate soule, opprest with the weight of heauy,
What would a worn and macerated suitor, oppressed by the bribery of the rich, or by the might of a potent Adversary, give, or do, or suffer, that he might have justice? What would a dejected Spirit, a disconsolate soul, oppressed with the weight of heavy,
and habituall sinne, that stands naked in a frosty Winter of desperation, and cannot compasse one fig leafe, one colour, one excuse for any circumstance of any sinne, giue for the garment of Righteousnesse? Here there is none that doe's right, none that executes Iustice; or, not for Iustice sake.
and habitual sin, that Stands naked in a frosty Winter of desperation, and cannot compass one fig leaf, one colour, one excuse for any circumstance of any sin, give for the garment of Righteousness? Here there is none that doe's right, none that executes justice; or, not for justice sake.
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At their first entrance into a place, to make good impressions, to establish good opinions, they may doe some Acts of Iustice; But after, either an Vxoriousnesse to wards to the wife,
At their First Entrance into a place, to make good impressions, to establish good opinions, they may do Some Acts of justice; But After, either an Uxoriousness to wards to the wife,
But to giue saluation to them, for whom Christ gaue that full satisfaction, is but an act of Iustice. It is a righteous thing with God, to recompence Tribulation to them, that trouble you,
But to give salvation to them, for whom christ gave that full satisfaction, is but an act of Justice It is a righteous thing with God, to recompense Tribulation to them, that trouble you,
as to damne him, who by vnbeleefe, hath made himselfe a Reprobate. Iustice dwels there, and there dwels Righteousnes; Of which there is none in this world;
as to damn him, who by unbelief, hath made himself a Reprobate. justice dwells there, and there dwells Righteousness; Of which there is none in this world;
howsoeuer we doe dispute, or will conclude of inherent Righteousnes, it is, indeed, rather adheherent, then inherent; rather extrinsecall than intrinsecal. Not that it is not in my self; in my will;
howsoever we do dispute, or will conclude of inherent Righteousness, it is, indeed, rather adheherent, then inherent; rather extrinsical than intrinsical. Not that it is not in my self; in my will;
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Though I haue put on that garment, in Baptisme, and girt it to me closer in the other Sacrament, and in some acts of holinesse, yet, my sinnes of infirmity slacken this garment, and it fals from mee,
Though I have put on that garment, in Baptism, and girded it to me closer in the other Sacrament, and in Some acts of holiness, yet, my Sins of infirmity slacken this garment, and it falls from me,
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But, in this especially, is Righteousnes said to dwell there, because this Righteousnesse, is the very Son of God, the Sonne of Righteousnesse himselfe.
But, in this especially, is Righteousness said to dwell there, Because this Righteousness, is the very Son of God, the Son of Righteousness himself.
And, this day, the day of his second Comming, is the last day of his Progresse; For, euer after that day, these new Heauens, and new Earth shall bee his standing house, where hee shall dwell, and wee with him;
And, this day, the day of his second Coming, is the last day of his Progress; For, ever After that day, these new Heavens, and new Earth shall be his standing house, where he shall dwell, and we with him;
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For, God shall impart to vs all, a mysterious Gauelkinde, a mysterious Equality of fulnesse of Glory, to vs all: God shall not whisper to his owne Sonne, a Sede à dextris, Sit thou at my right hand;
For, God shall impart to us all, a mysterious Gavelkind, a mysterious Equality of fullness of Glory, to us all: God shall not whisper to his own Son, a Sede à dextris, Fit thou At my right hand;
But, as it is said of the Armies of Israel, That they went forth as one man, so the whole Host of God's Saints, incorporated in Christ Iesus, shall bee as one man, and as that one Man, who was so the Sonne of Man, as that he was the Sonne of God too. And God shall say to vs all, Sedete à dextris, Si• ye all on my right hand;
But, as it is said of the Armies of Israel, That they went forth as one man, so the Whole Host of God's Saints, incorporated in christ Iesus, shall be as one man, and as that one Man, who was so the Son of Man, as that he was the Son of God too. And God shall say to us all, Sedete à dextris, Si• you all on my right hand;
for from the left hand, there is no prospect, to the face of God; And to vs all, Hodie genui vos, This day I haue begotten you all; begotten you in the confirmation of my first Baptisme, in the ratification of my first Election; And to vs all, Ponam inimicos vestros, I will make all your enemies your footstoole;
for from the left hand, there is no prospect, to the face of God; And to us all, Hodie genui vos, This day I have begotten you all; begotten you in the confirmation of my First Baptism, in the ratification of my First Election; And to us all, Ponam inimicos vestros, I will make all your enemies your footstool;
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but wee shall all, not onely haue, but be a part of that Righteousnes which dwels in these new Heauens, and new Earth, wch we, According to his promise look for.
but we shall all, not only have, but be a part of that Righteousness which dwells in these new Heavens, and new Earth, which we, According to his promise look for.
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ANd be this the end of our first Text, as it is a Text for Instruction. Passe we now to our second, our Text for Commemoration. Close we here this Booke of life, from which we haue had our first Text, And, Surge quae dormis in puluere, Arise thou Booke of Death; thou, that sleepest in this consecrated dust; and hast beene going into dust, now, almost a Moneth of dayes, almost a Lunarie yeere, and dost deserue such Anniuersaries, such quick returnes of Periods, and a Commemoration, in euery such yeere, in euery Moneth; Arise thou,
ANd be this the end of our First Text, as it is a Text for Instruction. Pass we now to our second, our Text for Commemoration. Close we Here this Book of life, from which we have had our First Text, And, Surge Quae dormis in puluere, Arise thou Book of Death; thou, that Sleepest in this consecrated dust; and hast been going into dust, now, almost a Monn of days, almost a Lunary year, and dost deserve such Anniversaries, such quick returns of Periods, and a Commemoration, in every such year, in every Monn; Arise thou,
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At least, appeare in thy history; Appeare in our memory; that when euery one of vs haue lookt vpon thee, by his owne glasse, and seene thee in his owne Interest, such,
At least, appear in thy history; Appear in our memory; that when every one of us have looked upon thee, by his own glass, and seen thee in his own Interest, such,
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as thou wast to him, That when one shall haue seene thee, the best wife, And a larger number, the best mother, And more then they, a whole Towne, the best Neighbour, And more then a Towne, a large body of noble friends, the best Friend, And more then all they, all the world, the best example, when thou hast receiu'd this Testimony from the Militant Church, as thou hast the recompence of all this, in thy Blessed Soule, in the Triumphant, yet,
as thou wast to him, That when one shall have seen thee, the best wife, And a larger number, the best mother, And more then they, a Whole Town, the best Neighbour, And more then a Town, a large body of noble Friends, the best Friend, And more then all they, all the world, the best Exampl, when thou hast received this Testimony from the Militant Church, as thou hast the recompense of all this, in thy Blessed Soul, in the Triumphant, yet,
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Our first word, Neuerthelesse, puts vs first vpon this consideration, That shee liu'd in a Time, wherein this Prophecie of Saint Peter, in this Chapter, was ouer-abundantly perform'd, That there should bee scoffers, iesters in diuine things,
Our First word, Nevertheless, puts us First upon this consideration, That she lived in a Time, wherein this Prophecy of Saint Peter, in this Chapter, was overabundantly performed, That there should be scoffers, jesters in divine things,
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and matters appertaining to God, and his Religion. For, now, in these our dayes, excellency of Wit, lies in prophanenesse; he is the good Spirit, that dares abuse God; And hee good company, that makes his company the worse, or keepes them from goodnesse.
and matters appertaining to God, and his Religion. For, now, in these our days, excellency of Wit, lies in profaneness; he is the good Spirit, that dares abuse God; And he good company, that makes his company the Worse, or keeps them from Goodness.
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and conuersation, naturally, cheerfull, and merry, and louing facetiousnesse, and sharpnesse of wit, Neuerthelesse, who euer saw her, who euer heard her countenance a prophane speech, how sharpe soeuer,
and Conversation, naturally, cheerful, and merry, and loving facetiousness, and sharpness of wit, Nevertheless, who ever saw her, who ever herd her countenance a profane speech, how sharp soever,
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or take part with wit, to the preiudice of Godlinesse? From this I testifie her holy cheerfulnesse, and Religious alacrity, (one of the best euidences of a good conscience) That as shee came to this place, God's house of Prayer, duly, not onely euery Sabbath, when it is the house of other exercises,
or take part with wit, to the prejudice of Godliness? From this I testify her holy cheerfulness, and Religious alacrity, (one of the best evidences of a good conscience) That as she Come to this place, God's house of Prayer, duly, not only every Sabbath, when it is the house of other exercises,
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as well as of Prayer, but euen in those weeke-dayes, when it was onely a house of Prayer, as often as these doores were opened for a holy Conuocation, And,
as well as of Prayer, but even in those weekdays, when it was only a house of Prayer, as often as these doors were opened for a holy Convocation, And,
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So, her selfe, with her whole family, (as a Church in that elect Ladie's house, to whom Iohn writ his second Epistle) did, euery Sabbath, shut vp the day, at night, with a generall, with a cheerfull singing of Psalmes, This Act of cheerfulnesse, was still the last Act of that family, vnited in it selfe,
So, her self, with her Whole family, (as a Church in that elect Lady's house, to whom John writ his second Epistle) did, every Sabbath, shut up the day, At night, with a general, with a cheerful singing of Psalms, This Act of cheerfulness, was still the last Act of that family, united in it self,
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But, returne we againe to our Neuerthelesse; You may remember, that this word in our former part, put vs first vpon the consideration of Scoffers at the day of iudgement, and then, vpon the consideration of Terrours, and sad Apprehensions at that day. And for her, some sicknesses, in the declination of her yeeres, had opened her to an ouer-flowing of Melancholie; Not that she euer lay vnder that water, but yet, had sometimes, some high Tides of it;
But, return we again to our Nevertheless; You may Remember, that this word in our former part, put us First upon the consideration of Scoffers At the day of judgement, and then, upon the consideration of Terrors, and sad Apprehensions At that day. And for her, Some Sicknesses, in the declination of her Years, had opened her to an overflowing of Melancholy; Not that she ever lay under that water, but yet, had sometime, Some high Tides of it;
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and sociablenesse, and sometimes induce darke, and sad apprehensions, Neuerthelesse, who euer heard, or saw in her, any such effect of Melancholy as to murmure,
and sociableness, and sometime induce dark, and sad apprehensions, Nevertheless, who ever herd, or saw in her, any such Effect of Melancholy as to murmur,
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and goodnesse towards her, and all hers? The Wit of our time is Prophanenesse; Neuerthelesse, shee, that lou'd that, hated this; Occasionall Melancholy had taken some hold in her, Neuerthelesse, that neuer Ecclipst, neuer interrupted her cheerfull confidence, & assurance in God.
and Goodness towards her, and all hers? The Wit of our time is Profaneness; Nevertheless, she, that loved that, hated this; Occasional Melancholy had taken Some hold in her, Nevertheless, that never Eclipsed, never interrupted her cheerful confidence, & assurance in God.
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And, here in this consideration, Neuerthelesse shee. This may seeme to promise some picture, some Character of her person. But shee was no stranger to them that heare me now;
And, Here in this consideration, Nevertheless she. This may seem to promise Some picture, Some Character of her person. But she was no stranger to them that hear me now;
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and informe others, That from that Worthy family, whence shee had her originall extraction, and birth, she suckt that loue of hospitality, (hospitality, which hath celebrated that family, in many Generations, successiuely) which dwelt in her, to her end.
and inform Others, That from that Worthy family, whence she had her original extraction, and birth, she sucked that love of hospitality, (hospitality, which hath celebrated that family, in many Generations, successively) which dwelled in her, to her end.
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Transplanted young from thence, by mariage, into another family of Honour, as a flower that doubles and multiplies by transplantation, she multiplied into ten Children; Iob's number;
Transplanted young from thence, by marriage, into Another family of Honour, as a flower that doubles and multiplies by transplantation, she multiplied into ten Children; Iob's number;
and Iob's distribution, (as shee, her selfe would very often remember) seuen sonnes, and three daughters. And, in this ground, shee grew not many yeeres more,
and Iob's distribution, (as she, her self would very often Remember) seuen Sons, and three daughters. And, in this ground, she grew not many Years more,
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and increast the estate, with a faire, & noble Addition, proposing to her selfe, as her principall care, theeducation of her children, to aduance that, shee came with them,
and increased the estate, with a fair, & noble Addition, proposing to her self, as her principal care, theeducation of her children, to advance that, she Come with them,
and the aduantage of that place; where shee contracted a friendship, with diuers reuerend persons, of eminency, and estimation there; which continued to their ends.
and the advantage of that place; where she contracted a friendship, with diverse reverend Persons, of eminency, and estimation there; which continued to their ends.
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And as this was her greatest businesse, so she made this state, a large Period; for in this state of widowhood, shee continued twelue yeeres. And then, returning to a second mariage, that second mariage turnes vs to the consideration of another personall circumstance; that is, the naturall endowments of her person;
And as this was her greatest business, so she made this state, a large Period; for in this state of widowhood, she continued twelue Years. And then, returning to a second marriage, that second marriage turns us to the consideration of Another personal circumstance; that is, the natural endowments of her person;
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as by his birth, and youth, and interest in great fauours in Court, and legall proximity to great possessions in the world, might iustly haue promist him acceptance, in what family soeuer,
as by his birth, and youth, and Interest in great favours in Court, and Legal proximity to great possessions in the world, might justly have promised him acceptance, in what family soever,
so the inequality of their yeeres, was thus reduc't to an euennesse, that shee had a cheerfulnesse, agreeable to his youth, and he a sober staidnesse, conform•ble to her more yeeres. So that, I would not consider her, at so much more then forty, nor him, at so much lesse then thirty, at that time,
so the inequality of their Years, was thus reduced to an evenness, that she had a cheerfulness, agreeable to his youth, and he a Sobrium staidness, conform•ble to her more Years. So that, I would not Consider her, At so much more then forty, nor him, At so much less then thirty, At that time,
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but, as their persons were made one, and their fortunes made one, by mariage, so I would put their yeeres into one number, and finding a sixty betweene them, thinke them thirty a peece;
but, as their Persons were made one, and their fortune's made one, by marriage, so I would put their Years into one number, and finding a sixty between them, think them thirty a piece;
though shee were not proud of it, yet she was so content with it, as not to goe about to mend it, by any Art. And for her Attire, (which is another personall circumstance) it was neuer sumptuous, neuer sordid• But alwayes agreeable to her quality, and agreeable to her company; Such as shee might,
though she were not proud of it, yet she was so content with it, as not to go about to mend it, by any Art. And for her Attire, (which is Another personal circumstance) it was never sumptuous, never sordid• But always agreeable to her quality, and agreeable to her company; Such as she might,
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then a fellowship in that, which is not altogether so good. It may be worse, nay, it may be a worse pride, to weare worse things, then others doe. Her rule was mediocrity.
then a fellowship in that, which is not altogether so good. It may be Worse, nay, it may be a Worse pride, to wear Worse things, then Others doe. Her Rule was mediocrity.
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and noble proportion, deriu'd from her first husband, and fairely, and nobly dispenc'd, by herselfe, with the allowance of her second. In which shee was one of Gods true Stewards, and Almoners too.
and noble proportion, derived from her First husband, and fairly, and nobly dispensed, by herself, with the allowance of her second. In which she was one of God's true Stewards, and Almoners too.
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But shee alwayes thought the care of her family, a debt, and vpon that, for the prouision, for the order, for the proportions, in a good largenesse, shee plac't her first thoughts, of that kinde.
But she always Thought the care of her family, a debt, and upon that, for the provision, for the order, for the proportions, in a good largeness, she placed her First thoughts, of that kind.
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For, for our families, we are Gods Stewards; For those without, we are his Almoners. In which office, shee gaue not at some great dayes, or some solemne goings abroad,
For, for our families, we Are God's Stewards; For those without, we Are his Almoners. In which office, she gave not At Some great days, or Some solemn goings abroad,
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and vagrant Beggers, yet shee euer look't first, vpon them, who labour'd, and whose labours could not ouercome the difficulties, nor bring in the necessities of this life;
and vagrant Beggars, yet she ever looked First, upon them, who laboured, and whose labours could not overcome the difficulties, nor bring in the necessities of this life;
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And as her house was a Court, in the conuersation of the best, and an Almeshouse, in feeding the poore, so was it also an Hospitall, in ministring releefe to the sicke. And truly, the loue of doing good in this kind, of ministring to the sicke, was the hony, that was spread ouer all her bread;
And as her house was a Court, in the Conversation of the best, and an Almshouse, in feeding the poor, so was it also an Hospital, in ministering relief to the sick. And truly, the love of doing good in this kind, of ministering to the sick, was the honey, that was spread over all her bred;
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and purse of all, and a ioynt-facility, and opennesse, and accessiblenesse to persons of the meanest quality, concur'd in this blessed Act of Charity, to minister releefe to the sicke.
and purse of all, and a joint-facility, and openness, and accessiblenesse to Persons of the Meanest quality, concurred in this blessed Act of Charity, to minister relief to the sick.
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Now when I haue said thus much (rather thus little) of her person, as of a house, That the ground upon which it was built, was the family where she was borne, and then, where she was married, and then, the time of her widowhood, and lastly, her last mariage, And that the house it selfe, was those faire bodily endowments, which God had bestow'd vpon her,
Now when I have said thus much (rather thus little) of her person, as of a house, That the ground upon which it was built, was the family where she was born, and then, where she was married, and then, the time of her widowhood, and lastly, her last marriage, And that the house it self, was those fair bodily endowments, which God had bestowed upon her,
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And the furniture of that house, the fortune, and the vse of that fortune, of which God had made her Steward and Almoner, when I shall also haue said, that the Inhabitants of this house, (rather the seruants, for they did but wait vpon Religion in her) were those married couples, of morall vertues, Conuersation married with a Retirednesse, Facility married with a Reseruednesse, Alacrity married with a Thoughtfulnesse, and Largenesse married with a Prouidence, I may haue leaue to depart from this consideration of her person, and personall circumstances, le•t by insisting longer vpon them, I should seeme to pretend, to say all the good, that might bee said of her;
And the furniture of that house, the fortune, and the use of that fortune, of which God had made her Steward and Almoner, when I shall also have said, that the Inhabitants of this house, (rather the Servants, for they did but wait upon Religion in her) were those married couples, of moral Virtues, Conversation married with a Retiredness, Facility married with a Reservedness, Alacrity married with a Thoughtfulness, and Largeness married with a Providence, I may have leave to depart from this consideration of her person, and personal Circumstances, le•t by insisting longer upon them, I should seem to pretend, to say all the good, that might be said of her;
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In those, the next is, the Secundum promissa, That shee gouern'd her selfe, according to his promises; his promises, laid downe in his Scriptures. For,
In those, the next is, the Secundum Promissa, That she governed her self, according to his promises; his promises, laid down in his Scriptures. For,
as the rule of all her ciuill Actions, was Religion, so, the rule of her Religion, was the Scripture; And, her rule, for her particular vnderstanding of the Scripture, was the Church. Shee neuer diuerted towards the Papist, in vndervaluing the Scripture; nor towards the Separatist, in vnderualuing the Church. But in the doctrine, and discipline of that Church, in which, God seal'd her, to himselfe, in Baptisme, shee brought vp her children, shee assisted her family, she dedicated her soule to God in her life,
as the Rule of all her civil Actions, was Religion, so, the Rule of her Religion, was the Scripture; And, her Rule, for her particular understanding of the Scripture, was the Church. She never diverted towards the Papist, in undervaluing the Scripture; nor towards the Separatist, in undervaluing the Church. But in the Doctrine, and discipline of that Church, in which, God sealed her, to himself, in Baptism, she brought up her children, she assisted her family, she dedicated her soul to God in her life,
And, in that forme of Common Prayer, which is ordain'd 〈 ◊ 〉 by •hat Church, and to which she had accustom•td her selfe, with her family wide 〈 ◊ 〉 day, she ioyn'd with than company, which was about her death-bed, in answering to euery par• thereof, which the Congrgationl is directed to answer to with a cleere vnderstanding, with a constant memory, with a distinct •voyed, not 〈 ◊ 〉 houres before she died 〈 ◊ 〉 According to this promise that is, the will of God manifested in the 〈 ◊ 〉, She expected; Shee expected this, that she hath rece•ued;
And, in that Form of Common Prayer, which is ordained 〈 ◊ 〉 by •hat Church, and to which she had accustom•td her self, with her family wide 〈 ◊ 〉 day, she joined with than company, which was about her deathbed, in answering to every par• thereof, which the Congrgationl is directed to answer to with a clear understanding, with a constant memory, with a distinct •voyed, not 〈 ◊ 〉 hours before she died 〈 ◊ 〉 According to this promise that is, the will of God manifested in the 〈 ◊ 〉, She expected; She expected this, that she hath rece•ued;
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For, death, in the old Testamen was a Com••nation; but in the now Testament, death is a Promise; When there was a Super-dying, a death vpon the death, a Morte vpon the Mor•eris• a Spirituall death after the bodily, then wee died a•cording to Gods threatning; Now,
For, death, in the old Testament was a Com••nation; but in the now Testament, death is a Promise; When there was a Super-dying, a death upon the death, a Morte upon the Mor•eris• a Spiritual death After the bodily, then we died a•cording to God's threatening; Now,
when by the Gospell, that second death is taken off, though wee die still, yet we die according to his Promise; That's a part of his mercy, and his Promise, which his Apostle giues vs from him, That wee shall all bee changed; For,
when by the Gospel, that second death is taken off, though we die still, yet we die according to his Promise; That's a part of his mercy, and his Promise, which his Apostle gives us from him, That we shall all be changed; For,
after that promise, that change, follow's that triumphant Acclamation, O death where is thy sting, O graue where is thy victory? Consider vs fallen in Adam, and wee are miserable, that wee must die,
After that promise, that change, follow's that triumphant Acclamation, Oh death where is thy sting, Oh graven where is thy victory? Consider us fallen in Adam, and we Are miserable, that we must die,
How may we thinke, shee was ioy'd to see that face, that Angels delight to looke vpon, the face of her Sauiour, that did not abhor the face of his fearfullest Messenger, Death• Shee shew'd no feare of his face, in any change of her owne;
How may we think, she was joyed to see that face, that Angels delight to look upon, the face of her Saviour, that did not abhor the face of his fearfullest Messenger, Death• She showed no Fear of his face, in any change of her own;
but died without any change of countenan•e, or posture•, without any strugling, any disorder; but her Death-bed was as quiet•, as•her Graus. To another Magdalen, Christ said vp on earth, Touch me not, for I am not ascended • Being ascended now, 〈 ◊ 〉 〈 ◊ 〉 and she b••ing gone 〈 ◊ 〉 to him, as••r she'e had awaited his 〈 ◊ 〉 so 〈 ◊ 〉 •yo•res,
but died without any change of countenan•e, or posture•, without any struggling, any disorder; but her Deathbed was as quiet•, as•her Graus. To Another Magdalen, christ said up on earth, Touch me not, for I am not ascended • Being ascended now, 〈 ◊ 〉 〈 ◊ 〉 and she b••ing gone 〈 ◊ 〉 to him, as••r she'e had awaited his 〈 ◊ 〉 so 〈 ◊ 〉 •yo•res,
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so wee doubt not but the first word which she heard there, was that Euge, from her Sauiour, Well done good and faithfull seruant, enter into thy mastersioy.
so we doubt not but the First word which she herd there, was that Euge, from her Saviour, Well done good and faithful servant, enter into thy mastersioy.
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But when all we, shall haue beene mellow'd in the earth, many yeeres, or chang'd in the Aire, in the twinkling of an eye, (God knowes which) That body vpon which you tread now, That body which now,
But when all we, shall have been mellowed in the earth, many Years, or changed in the Air, in the twinkling of an eye, (God knows which) That body upon which you tread now, That body which now,
whilst I speake, is mouldring, and crumbling into lesse, and lesse dust, and so hath some motion, though no life, That body, which was the Tabernacle of a holy Soule, and a Temple of the holy Ghost, That body that was eyes to the blinde,
while I speak, is mouldering, and crumbling into less, and less dust, and so hath Some motion, though no life, That body, which was the Tabernacle of a holy Soul, and a Temple of the holy Ghost, That body that was eyes to the blind,
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and hands, and feet to the lame, whilst it liu'd, and being dead, is so still, by hauing beene so liuely an example, to teach others, to be so, That body at last, shall haue her last expectation satisfied,
and hands, and feet to the lame, while it lived, and being dead, is so still, by having been so lively an Exampl, to teach Others, to be so, That body At last, shall have her last expectation satisfied,
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and d'well bodily, with that Righteousnesse, in these new Heauens, and new Earth, for euer, and euer, and euer, and infinite, and super-infinite euers. Wee•nd all, with the valediction of the Spouse to Christ• His left hand is vnder my head, and his right embraces mee, was the Spouses valediction, and goodnight to Christ then,
and d'well bodily, with that Righteousness, in these new Heavens, and new Earth, for ever, and ever, and ever, and infinite, and super-infinite evers. Wee•nd all, with the valediction of the Spouse to Christ• His left hand is under my head, and his right embraces me, was the Spouses valediction, and goodnight to christ then,
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that is, in the influence of his mercies. Beloued, euery good Soule is the Spouse of Christ• And this good Soule, being thus laid downe to sleepe in his peace, His left hand vnder her head, gathering,
that is, in the influence of his Mercies. beloved, every good Soul is the Spouse of Christ• And this good Soul, being thus laid down to sleep in his peace, His left hand under her head, gathering,
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and establishing her soule in present Glory, in his name, and in her behalfe, I say that, to all you, which Christ sayes there, in the behalfe of that Spouse, Adiuro vos, I adiure you, I charge you, O daughters of Ierusalem, that yee wake her not, till she please.
and establishing her soul in present Glory, in his name, and in her behalf, I say that, to all you, which christ Says there, in the behalf of that Spouse, Adiuro vos, I adjure you, I charge you, Oh daughters of Ierusalem, that ye wake her not, till she please.
The words are directed to the daughters, rather then to the sons of Ierusalem, because for the most part, the aspersions that women receiue, either in Morall or Religious actions, proceed from womē themselues.
The words Are directed to the daughters, rather then to the Sons of Ierusalem, Because for the most part, the Aspersions that women receive, either in Moral or Religious actions, proceed from women themselves.
Rich. Herbert of Blachehall in Montgomery Esqu. lineally descended from that great Sir Rich. Herbert in Ed. 4. time, and father of Ed. Lord Herbert Baron of Castle-Island, late Embassador in France, and now of his Maiesties Councel of Warre.
Rich. Herbert of Blachehall in Montgomery Esqu. lineally descended from that great Sir Rich. Herbert in Ed. 4. time, and father of Ed. Lord Herbert Baron of Castle-Island, late Ambassador in France, and now of his Majesties Council of War.
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