Death and the grave, or, A sermon preached at the funeral of that honorable and virtuous Ladie, the Ladie Alice Lucie, August 17, 1648 by Th. Dugard ...
The Summer-part is the former, wherein, the Church haveing reaped a most rich crop, (the best Blessings of Heaven and Earth) the Psalmist breaketh forth into the praises of their gracious Benefactor, I will sing the mercies of the Lord for ever:
The Summer-part is the former, wherein, the Church having reaped a most rich crop, (the best Blessings of Heaven and Earth) the Psalmist breaks forth into the praises of their gracious Benefactor, I will sing the Mercies of the Lord for ever:
before hee had seen the Lord's Christ. John 8.51. Verily, verily, I say unto you, If a man keep my saying, hee shall never see death. Hebr. 11.5. By faith Enoch was translated, that hee should not see death.
before he had seen the Lord's christ. John 8.51. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Hebrew 11.5. By faith Enoch was translated, that he should not see death.
Like unto the phrase of Seeing death, is that of Tasteing it. Matth. 16.28. Mark 9.1. Luke 9.27. There bee som standing here which shall not taste of death, till they see the Son of man coming in his kingdom. So John 8.52. — Thou saiest, If a man keep my saying, hee shall never taste of death. And, Heb. 2.9. — that Jesus should taste death for everie one.
Like unto the phrase of Seeing death, is that of Tasting it. Matthew 16.28. Mark 9.1. Luke 9.27. There be Some standing Here which shall not taste of death, till they see the Son of man coming in his Kingdom. So John 8.52. — Thou Sayest, If a man keep my saying, he shall never taste of death. And, Hebrew 2.9. — that jesus should taste death for every one.
And indeed so they seem to bee by that of John 8.51, 52. Our Savior haveing said, If a man keep my saying, hee shall not see death: the Jews made answer, Abraham is dead, and the Prophets:
And indeed so they seem to be by that of John 8.51, 52. Our Saviour having said, If a man keep my saying, he shall not see death: the jews made answer, Abraham is dead, and the prophets:
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Now by this death, which all must see, wee must understand not spiritual death; which is a separation of original righteousness from the soul, with an Intrusion of habitual concupiscence:
Now by this death, which all must see, we must understand not spiritual death; which is a separation of original righteousness from the soul, with an Intrusion of habitual concupiscence:
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and a punishing of him for ever in hell: (the one whereof answereth to the loss of Grace, the other to the filth of Sin. ) but a corporal death; which is a separation of the soul from the bodie,
and a punishing of him for ever in hell: (the one whereof Answers to the loss of Grace, the other to the filth of Sin.) but a corporal death; which is a separation of the soul from the body,
Such I remit to Calvin 's Tractate of Psychopannychia, and to another late one of a learned Autor, styled, the Prerogative of Man, made by way of Answer to a Pamphlet asserting Whole Man's Mortalitie. Such doctrine cannot but bee verie comfortable to Flesh and blood, which cannot inherit the kingdom of God, 1 Cor. 15.50.
Such I remit to calvin is Tractate of Psychopannychia, and to Another late one of a learned Author, styled, the Prerogative of Man, made by Way of Answer to a Pamphlet asserting whole Man's Mortality. Such Doctrine cannot but be very comfortable to Flesh and blood, which cannot inherit the Kingdom of God, 1 Cor. 15.50.
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But verie prejudicial, if it were true, to the Children of the kingdom, who, when they com to the end of their daies, expect to receiv the end of their hope, the salvation of their souls, 1 Pet. 1.9.
But very prejudicial, if it were true, to the Children of the Kingdom, who, when they come to the end of their days, expect to receive the end of their hope, the salvation of their Souls, 1 Pet. 1.9.
Assoon as their work is don, they shall hear that soul-ravishing word, Well don, good and faithful servant, enter thou into the joy of thy Lord, Matth. 25.21, 23.
As soon as their work is dONE, they shall hear that Soul ravishing word, Well dONE, good and faithful servant, enter thou into the joy of thy Lord, Matthew 25.21, 23.
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so the Soul, is somtimes taken for the whole man. The Bodie, Rom. 12.1. I beseech you — that yee present your bodies a liveing sacrifice, &c. So wee somtimes commend a person for a good bodie. The Soul, Rom. 13.1. Let everie Soul bee subject to the higher Powers. Matth. 16.26. What is a man profited, if hee shall gain the whole world, and lose his own soul? that is, Himself, as Luke hath it, Luke 9.25. So, Act. 2.43. — fear came upon everie soul. And, Act. 7.14. Then sent Joseph, and called his Father Jacob to him, and all his kindred, threescore and fifteen souls. So likewise, Gen. 12.5. & 14.21. & 17.14. & 46.27. and so wee use to commend a person for a good soul.
so the Soul, is sometimes taken for the Whole man. The Body, Rom. 12.1. I beseech you — that ye present your bodies a living sacrifice, etc. So we sometimes commend a person for a good body. The Soul, Rom. 13.1. Let every Soul be Subject to the higher Powers. Matthew 16.26. What is a man profited, if he shall gain the Whole world, and loose his own soul? that is, Himself, as Lycia hath it, Lycia 9.25. So, Act. 2.43. — Fear Come upon every soul. And, Act. 7.14. Then sent Joseph, and called his Father Jacob to him, and all his kindred, threescore and fifteen Souls. So likewise, Gen. 12.5. & 14.21. & 17.14. & 46.27. and so we use to commend a person for a good soul.
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Or, Shall hee deliver his soul, is, Shall hee deliver his dead bodie? So the Original word is rendered, Hag. 2.13. If one that is unclean by a dead bodie, touch anie of these, shall it bee unclean? So, Levit. 19.28. Yee shall not make anie cuttings in your flesh for the dead. And, Levit. 21.1. Num. 5.2. & 6.6. & 9.6, 7. And so it might have been rendered here.
Or, Shall he deliver his soul, is, Shall he deliver his dead body? So the Original word is rendered, Hag. 2.13. If one that is unclean by a dead body, touch any of these, shall it be unclean? So, Levit. 19.28. Ye shall not make any cuttings in your Flesh for the dead. And, Levit. 21.1. Num. 5.2. & 6.6. & 9.6, 7. And so it might have been rendered Here.
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deliver mee from the hand of mine enemie, saie's David to God, Psal. 31.15. Upon himself put not forth thine hand, saie's God to Satan concerning Job, Job 1.12. The Original word for Hand is somtimes rendered Power, Behold, all that hee hath is in thy Power, Job 1.12. God will redeem my soul from the power of the grave, Psal. 49.15. I will ransom them from the power of the grave, Hos. 13.14. Power and Hand wee meet with somtimes together:
deliver me from the hand of mine enemy, say's David to God, Psalm 31.15. Upon himself put not forth thine hand, say's God to Satan Concerning Job, Job 1.12. The Original word for Hand is sometimes rendered Power, Behold, all that he hath is in thy Power, Job 1.12. God will Redeem my soul from the power of the grave, Psalm 49.15. I will ransom them from the power of the grave, Hos. 13.14. Power and Hand we meet with sometimes together:
It is in the power of mine hand to do you hurt, saie's Laban to Jacob, Gen. 31.29. Withhold not good from them to whom it is due, when it is in the power of thine hand to do it, Prov. 3.27. so also Micah 2.1. By the Hand of the grave here is meant the Power of it:
It is in the power of mine hand to do you hurt, say's Laban to Jacob, Gen. 31.29. Withhold not good from them to whom it is due, when it is in the power of thine hand to do it, Curae 3.27. so also micah 2.1. By the Hand of the grave Here is meant the Power of it:
The Root signifie's to ask, require, &c. Hell and the Grave are ever asking, and never satisfied, Prov. 27.30. and 30.15, 16. They laie claim to all men, as beeing now fitter for them then for a better place.
The Root signify's to ask, require, etc. Hell and the Grave Are ever asking, and never satisfied, Curae 27.30. and 30.15, 16. They lay claim to all men, as being now fitter for them then for a better place.
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Som that it is onely a Musical note, signifying a letting down or lifting up of the voice, together with an elevation of the heart to God. You have the words opened.
some that it is only a Musical note, signifying a letting down or lifting up of the voice, together with an elevation of the heart to God. You have the words opened.
The Doctrine in the two Questions, where wee have. 1. Man liveing. 2. A necessitie of his death. 3. His Grave. 4. His impotencie to recover Life and Libertie.
The Doctrine in the two Questions, where we have. 1. Man living. 2. A necessity of his death. 3. His Grave. 4. His impotency to recover Life and Liberty.
Enoch, (whose years were of the same number with the daies of the year) was translated, and did not see it, Gen. 5.24. Heb. 11.5. Elijah was put into a chariot of fire, and went up by a whirl-winde into heaven, 2 King. 2.11. and did not see it.
Enoch, (whose Years were of the same number with the days of the year) was translated, and did not see it, Gen. 5.24. Hebrew 11.5. Elijah was put into a chariot of fire, and went up by a whirlwind into heaven, 2 King. 2.11. and did not see it.
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So also, 1 Thes. 15, & 17. Wee which are alive and remain unto the comming of the Lord, shall not prevent them which are asleep. I answer. First concerning Enoch and Elijah,
So also, 1 Thebes 15, & 17. we which Are alive and remain unto the coming of the Lord, shall not prevent them which Are asleep. I answer. First Concerning Enoch and Elijah,
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2. That, if they did not see death, (as it is more probable that they did not) yet they were Mortal, and as subject to death as anie that ever actually died.
2. That, if they did not see death, (as it is more probable that they did not) yet they were Mortal, and as Subject to death as any that ever actually died.
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The Reason of the Point is rendred by the Apostle, Rom. 5.12. By one man sin entered into the world, and death by sin. So Rom. 6.23. The wages of sin is death.
The Reason of the Point is rendered by the Apostle, Rom. 5.12. By one man since entered into the world, and death by since. So Rom. 6.23. The wages of since is death.
Whosoever shall affirm (saith the Council) that Adam was created mortal, so that whether hee had sinned or not, there was a necessitie of dying, let him hee accursed.
Whosoever shall affirm (Says the Council) that Adam was created Mortal, so that whither he had sinned or not, there was a necessity of dying, let him he accursed.
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so that one qualitie had not anie destructive predominancie over another. 2. Hee had such an excellent power bestowed on his soul, that it could preserv his bodie from all distemper of humors,
so that one quality had not any destructive predominancy over Another. 2. He had such an excellent power bestowed on his soul, that it could preserve his body from all distemper of humours,
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Secondly, nor through the decaie and consumption of radical moisture For the radical moisture which was impaired by the natural heat, was repaired by his dailie food.
Secondly, nor through the decay and consumption of radical moisture For the radical moisture which was impaired by the natural heat, was repaired by his daily food.
And that Repairs might bee made equivalent to Losses, God provided the Tree of Life. Hence is that of Augustin, Adam had meat, that hee might not hunger;
And that Repairs might be made equivalent to Losses, God provided the Tree of Life. Hence is that of Augustin, Adam had meat, that he might not hunger;
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For 1. against extrinsecal Elements, hee had a most convenient temper of Air. 2. Against the injurie of evil Angels, hee had a guard of good ones. 3. All the beasts were then milde,
For 1. against extrinsical Elements, he had a most convenient temper of Air. 2. Against the injury of evil Angels, he had a guard of good ones. 3. All the beasts were then mild,
and gentle, and obedient to him, acknowledging his dominion over them. 4. Against all other things casually hurtful, hee had a great measure of prudence;
and gentle, and obedient to him, acknowledging his dominion over them. 4. Against all other things casually hurtful, he had a great measure of prudence;
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After a long life led without labor and molestation, both bodie and soul had been translated into heaven, saith Mercer. And Polanus, God hat• transformed Adam's bodie by a most excellent change without death, into eternal incorruptibilitie.
After a long life led without labour and molestation, both body and soul had been translated into heaven, Says Mercer. And Polanus, God hat• transformed Adam's body by a most excellent change without death, into Eternal incorruptibility.
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and that an exemption from Death, is no exemption from subjectedness or obnoxiousness unto Death. Secondly, That man, had hee not sinned, had not been mortal.
and that an exemption from Death, is no exemption from subjectedness or obnoxiousness unto Death. Secondly, That man, had he not sinned, had not been Mortal.
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Yea, his Soul had power to preserv his Bodie from Death, so long as it preserved it self from sin. His radical moisture had been repaired by his food,
Yea, his Soul had power to preserve his Body from Death, so long as it preserved it self from since. His radical moisture had been repaired by his food,
And since man is a mortal thing, why should hee bee so terrible unto us? See how God speak's to him that fear's man too much, Isa. 51.12, 13. Who art thou that thou shouldest bee afraid of a man that shall die,
And since man is a Mortal thing, why should he be so terrible unto us? See how God speak's to him that fear's man too much, Isaiah 51.12, 13. Who art thou that thou Shouldst be afraid of a man that shall die,
becaus of the furie of the oppressor, as if hee were readie to destroie? And where is the furie of the oppressor? As if God had said, What a fool art thou to bee afraid of a mortal man? to make as if hee were immortal and almightie.
Because of the fury of the oppressor, as if he were ready to destroy? And where is the fury of the oppressor? As if God had said, What a fool art thou to be afraid of a Mortal man? to make as if he were immortal and almighty.
friend in friend, husband in wife, wife in husband, parents in children, children in parents, &c. But our delight must bee moderate; wee must not forget that such objects are mortal.
friend in friend, husband in wife, wife in husband, Parents in children, children in Parents, etc. But our delight must be moderate; we must not forget that such objects Are Mortal.
so to injoie and joie in our friends, that when they die, yet wee may live; that their death may nor bee our death; that wee may follow them to the Grave, and not into the Grave.
so to enjoy and joie in our Friends, that when they die, yet we may live; that their death may nor be our death; that we may follow them to the Grave, and not into the Grave.
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And since man is a mortal thing, why should wee put such confidence in him? Put not your trust in Princes (saie's David) nor in the son of man, in whom there is no help.
And since man is a Mortal thing, why should we put such confidence in him? Put not your trust in Princes (say's David) nor in the son of man, in whom there is no help.
But a spice of this Heathenism and Atheism there is in most. Manie a man with Simon Magus, conceit's himself to bee som great one, Acts 8.9. Popes there have been so blasphemous, so heathenish, as to admit, with Domitian, that style, Dominus Deus noster, our Lord God.
But a spice of this Heathenism and Atheism there is in most. Many a man with Simon Magus, conceit's himself to be Some great one, Acts 8.9. Popes there have been so blasphemous, so Heathenish, as to admit, with Domitian, that style, Dominus Deus Noster, our Lord God.
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Sixtus the fourth, excepted not against the grossest fals Position that ever was, when in that devillish Distich hee found himself exalted in the place of God.
Sixtus the fourth, excepted not against the Grossest falls Position that ever was, when in that devilish Distich he found himself exalted in the place of God.
And Paul the Third, hee, that when hee was takeing his leav of this world, said, Hee should now verie shortly bee resolved of three things which all his time hee had much doubted of:
And Paul the Third, he, that when he was taking his leave of this world, said, He should now very shortly be resolved of three things which all his time he had much doubted of:
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How different from Paul the Pope was Paul the Apostle! who style's himself the least of the Apostles, 1 Cor. 15.9. Less then the least of all Saints, Ephes. 3.8.
How different from Paul the Pope was Paul the Apostle! who style's himself the least of the Apostles, 1 Cor. 15.9. Less then the least of all Saints, Ephesians 3.8.
Lest they should bee exalted through the abundance of honor, hee presently laie's their honor in the dust. NONLATINALPHABET. Gods, but not immortal ones. Secondly, Let man Bewail himself.
Lest they should be exalted through the abundance of honour, he presently laie's their honour in the dust.. God's, but not immortal ones. Secondly, Let man Bewail himself.
I went out full, and the Lord hath brought mee home again emptie, &c. Ruth. 1.21. Wee cannot say the Lord hath made us mortal, but our selvs: wee might have continued happie and immortal still, had it not been our own fault and follie. The death of a dear friend strike's verie deep into us;
I went out full, and the Lord hath brought me home again empty, etc. Ruth. 1.21. we cannot say the Lord hath made us Mortal, but our selves: we might have continued happy and immortal still, had it not been our own fault and folly. The death of a dear friend strike's very deep into us;
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To have been happie, and not to bee so now, is a great unhappiness. To have been immortal, (as wee were after a sort) and not to bee so still, but obnoxious to death;
To have been happy, and not to be so now, is a great unhappiness. To have been immortal, (as we were After a sort) and not to be so still, but obnoxious to death;
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1. Towards God, whom hee hath offended and dishonored by putting himself out of that most comfortable and happie condition of immortalitie wherein God made him.
1. Towards God, whom he hath offended and dishonoured by putting himself out of that most comfortable and happy condition of immortality wherein God made him.
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hee look's not upon him as God may upon man, or man upon a beast. For hee know's him to bee his equal, once no less immortal, now no more mortal then himself:
he look's not upon him as God may upon man, or man upon a beast. For he know's him to be his equal, once no less immortal, now no more Mortal then himself:
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Use 3. Since man is mortal and must see death, let him reflect with sorrow and detestation, upon that which hath put him into such a condition. God made him immortal;
Use 3. Since man is Mortal and must see death, let him reflect with sorrow and detestation, upon that which hath put him into such a condition. God made him immortal;
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whom rather then to offend by the least degree of disobedience, wee should chuse to undergo the severest and greatest punishment that ever was or can bee inflicted.
whom rather then to offend by the least degree of disobedience, we should choose to undergo the Severest and greatest punishment that ever was or can be inflicted.
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to have shined gloriously, and now to bee in darkness; to have been placed in the Firmament, and now to bee a fleeting meteor, is a great dishonor, and well may bee a stinging sorrow. That wee have so dishonoured our selvs by sin, that,
to have shined gloriously, and now to be in darkness; to have been placed in the Firmament, and now to be a fleeting meteor, is a great dishonour, and well may be a stinging sorrow. That we have so dishonoured our selves by since, that,
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how should this affect our hearts, and fill us with grief. 2. Danger•; in that when wee have ended this mortal life, wee are liable to eternal death. For by the first disobedience, wee not onely lost eternal happiness, (it had been som kinde of happiness to have staied there) but exposed our selvs to eternal miserie. So that,
how should this affect our hearts, and fill us with grief. 2. Danger•; in that when we have ended this Mortal life, we Are liable to Eternal death. For by the First disobedience, we not only lost Eternal happiness, (it had been Some kind of happiness to have stayed there) but exposed our selves to Eternal misery. So that,
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Original sin, wee must not onely mourn for, but mortifie. That bodie of death, (as the Apostle style's it, Rom. 7.24.) wee must everie daie, with all our might, wrastle with laboring to enervate and overthrow it.
Original since, we must not only mourn for, but mortify. That body of death, (as the Apostle style's it, Rom. 7.24.) we must every day, with all our might, wrestle with labouring to enervate and overthrow it.
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as the stopping the fountain will bee the drying up the streams. And truly, this one thing well considered, That our mortalitie is the fruit of our sin, would bee sufficient to sharpen our hatred against,
as the stopping the fountain will be the drying up the streams. And truly, this one thing well considered, That our mortality is the fruit of our since, would be sufficient to sharpen our hatred against,
among whom, too manie are too apt to forget themselvs, in gapeing greedily after, and grasping abundance of earth as though they were not mortal, but were to live here for ever.
among whom, too many Are too apt to forget themselves, in gaping greedily After, and grasping abundance of earth as though they were not Mortal, but were to live Here for ever.
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And so they seem to sing a contrarie song to those Epicures, of whom the Apostle speak's 1 Cor. 15.33. Let us eat and drink, for to morrow wee shall die.
And so they seem to sing a contrary song to those Epicureans, of whom the Apostle speak's 1 Cor. 15.33. Let us eat and drink, for to morrow we shall die.
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Such as these, when they com to die, (for die they must) how will they sing Loth to depart! With what difficultie will they bee divided from their dear Mammon!
Such as these, when they come to die, (for die they must) how will they sing Loath to depart! With what difficulty will they be divided from their dear Mammon!
Lord, now lettest thou thy servant depart in peace, Luke 2.29. And, I desire to bee dislolved, and to bee with Christ, Phil. 1.23. is for a Simeon, that had his arms full of Christ;
Lord, now Lettest thou thy servant depart in peace, Lycia 2.29. And, I desire to be dislolved, and to be with christ, Philip 1.23. is for a Simeon, that had his arms full of christ;
Wee should use this world (saie's the Apostle, 1 Cor. 7.31.) as not abuseing it. His reason is, Becaus the fashion of this world passeth away. Another reason wee may give:
we should use this world (say's the Apostle, 1 Cor. 7.31.) as not abusing it. His reason is, Because the fashion of this world passes away. another reason we may give:
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viz. Becaus wee our selvs pass avvay. Whatsoever vvee have may bee taken from us; specially in such times as ours have lately been, and begin again to bee.
viz. Because we our selves pass away. Whatsoever we have may be taken from us; specially in such times as ours have lately been, and begin again to be.
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Yet when wee have them, wee must not set our hearts upon them, but look upon our selvs as mortal creatures, who must one daie bee divided from all our earthlie comforts;
Yet when we have them, we must not Set our hearts upon them, but look upon our selves as Mortal creatures, who must one day be divided from all our earthly comforts;
and whose wisdom therefore it will bee so to stand affected to them, that wee may part fairly, and willingly, without anie reluctancie and looking back.
and whose Wisdom Therefore it will be so to stand affected to them, that we may part fairly, and willingly, without any reluctancy and looking back.
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they now finde it a most difficult work, which before they accounted most easie: they now see that a man's whole life should bee nothing but a preparation for death;
they now find it a most difficult work, which before they accounted most easy: they now see that a Man's Whole life should be nothing but a preparation for death;
A great Knight of this kingdom drawing towards his dissolution, was heard to say, That he would willingly buy his deliverance from it at a thousand pounds an hour, Yea, doubtless there are among the godlie, that look not on the mightie, weightie work of dying as a pleasant thing:
A great Knight of this Kingdom drawing towards his dissolution, was herd to say, That he would willingly buy his deliverance from it At a thousand pounds an hour, Yea, doubtless there Are among the godly, that look not on the mighty, weighty work of dying as a pleasant thing:
And Hezekiah, beeing summoned to die, complain's that hee shall bee deprived of the residue of his daies, Isa. 38.10, 11. These men were holie men as well as the other;
And Hezekiah, being summoned to die, complain's that he shall be deprived of the residue of his days, Isaiah 38.10, 11. These men were holy men as well as the other;
A great and most difficult work it must needs bee, which requireth a through repentance, a lively faith, a firm hope, perfect charitie, utmost patience, humble submission, holie contentedness, fervent praier; and manie such as these.
A great and most difficult work it must needs be, which requires a through Repentance, a lively faith, a firm hope, perfect charity, utmost patience, humble submission, holy contentedness, fervent prayer; and many such as these.
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Hee consider's his neglect, or miserable misperformance of duties, his defect of grace, his manifold sins against manifest conviction, which are now to his conscience, as so manie swords in his sides; and make him lie upon feathers as upon thorns. Hee saie's unto death as Ahab unto Elijah, 1 King. 21.20.
He consider's his neglect, or miserable misperformance of duties, his defect of grace, his manifold Sins against manifest conviction, which Are now to his conscience, as so many swords in his sides; and make him lie upon Feathers as upon thorns. He say's unto death as Ahab unto Elijah, 1 King. 21.20.
if thereby his sins might bee expiated, or himself annihilated. Hee considers God's mercie, but cannot comfort himself with it, haveing so much abused it:
if thereby his Sins might be expiated, or himself annihilated. He considers God's mercy, but cannot Comfort himself with it, having so much abused it:
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But with what a glad heart, and cheerful countenance may a godlie man, that prepare's for death, entertain it when it com's! It com's to him without a sting, (the sting of death is sin, 1 Cor. 15.56.) and therefore hee can safely take it,
But with what a glad heart, and cheerful countenance may a godly man, that prepare's for death, entertain it when it com's! It com's to him without a sting, (the sting of death is since, 1 Cor. 15.56.) and Therefore he can safely take it,
Death is restorative to such a man, as the sight of the brazen Serpent was to them that were bitten with the fierie Serpents, Numb. 21.9. It strike's indeed, but no otherwise then the Angel did Peter, to bring him out of prison, Acts 12.7.
Death is restorative to such a man, as the sighed of the brazen Serpent was to them that were bitten with the fiery Serpents, Numb. 21.9. It strike's indeed, but not otherwise then the Angel did Peter, to bring him out of prison, Acts 12.7.
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A godlie man expect's and prepare's for this guest, and therefore bid's it welcom. When men com upon us unexpected, and finde us not in such a posture and readiness as wee desire, wee are not verie well pleased: and though wee love them well, wee could wish they had not com so soon. But if our selvs,
A godly man expect's and prepare's for this guest, and Therefore bid's it welcome. When men come upon us unexpected, and find us not in such a posture and readiness as we desire, we Are not very well pleased: and though we love them well, we could wish they had not come so soon. But if our selves,
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Repentance prevent's the second, and make's us readie for the first. Let death com when it will, it com's not unseasonably to a repentant soul, that hath endevoured to wash it self white again in it own tears:
Repentance prevent's the second, and make's us ready for the First. Let death come when it will, it com's not unseasonably to a repentant soul, that hath endeavoured to wash it self white again in it own tears:
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as will make our lives comfortable, and prepare us for parting with them. Thirdly, By leaving nothing undon till death approacheth, which ought to bee don before.
as will make our lives comfortable, and prepare us for parting with them. Thirdly, By leaving nothing undone till death Approaches, which ought to be dONE before.
though they never cared for liveing well, then God to perswade them, That if they would die well, they must live so; that they must provide all their daies for their last daie;
though they never cared for living well, then God to persuade them, That if they would die well, they must live so; that they must provide all their days for their last day;
that if wee would have God hear us calling upon him in sickness, wee must hear and obeie him calling upon us in health; that Heaven will not bee at peace with us till wee are readie for death;
that if we would have God hear us calling upon him in sickness, we must hear and obey him calling upon us in health; that Heaven will not be At peace with us till we Are ready for death;
Wee would bee loth that death should finde us either idle, or ill-emploied: that it should finde us not onely in anie ungodlie, unjust, intemperate action,
we would be loath that death should find us either idle, or ill-emploied: that it should find us not only in any ungodly, unjust, intemperate actium,
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And vvhosoever shall think frequently vvith himself thus: Dust I am, and to dust I must return, Gen. 3.18. My earthlie hous of this tabernacle must bee dissolved, 2 Cor. 5.1. Here I have no continuing citie, Hebr. 13.14.
And whosoever shall think frequently with himself thus: Dust I am, and to dust I must return, Gen. 3.18. My earthly house of this tabernacle must be dissolved, 2 Cor. 5.1. Here I have no Continuing City, Hebrew 13.14.
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like a good hous-keeper that keep's a constant table, and hath alwaies great store of good provision about his hous, fit to entertain anie guest that com's.
like a good housekeeper that keep's a constant table, and hath always great store of good provision about his house, fit to entertain any guest that com's.
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as knowing that (as one said, Anytus and Melitus can kill mee, but cannot hurt mee, so) death can do him no harm; but open's a passage for him into Paradise; where hee shall bee troubled no more with Death, or Sin, or Satan; but filled with Grace, and Glorie, and God, to all eternitie.
as knowing that (as one said, Anytus and Melitus can kill me, but cannot hurt me, so) death can do him no harm; but open's a passage for him into Paradise; where he shall be troubled no more with Death, or since, or Satan; but filled with Grace, and Glory, and God, to all eternity.
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Now among all things that men discours of, nothing should bee more seriously, nothing can bee more profitably discoursed of then Death, which will put an end to all discours.
Now among all things that men discourse of, nothing should be more seriously, nothing can be more profitably discoursed of then Death, which will put an end to all discourse.
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It is storied of Lewis the Eleventh King of France of that name, That fearing that King of Terrors, (as Bildad style's Death, Job 18.14.) hee strictly charged, that none should so much as name it within his Court. (So bitter is the remembrance of Death to a man that liveth at rest in his possessions, to a man that hath nothing to vex him,
It is storied of Lewis the Eleventh King of France of that name, That fearing that King of Terrors, (as Bildad style's Death, Job 18.14.) he strictly charged, that none should so much as name it within his Court. (So bitter is the remembrance of Death to a man that lives At rest in his possessions, to a man that hath nothing to vex him,
and that hath prosperitie in all things, as the Wise-man saie's, Eccl. 41.1.) How much short was this Christian of that Heathen, Philip, King of Macedonia!
and that hath Prosperity in all things, as the Wiseman say's, Ecclesiastes 41.1.) How much short was this Christian of that Heathen, Philip, King of Macedonia!
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who commanded a trumpet to bee sounded everie morning at his chamber-window, and then these words to bee uttered with a loud voice, King Philip, remember that you are but a mortal man.
who commanded a trumpet to be sounded every morning At his chamber-window, and then these words to be uttered with a loud voice, King Philip, Remember that you Are but a Mortal man.
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Hee, drawing towards his dissolution, brake out into this bitter complaint, O my soul what will becom of thee? whither will death send thee? into what a dreadful place will the Devils drag thee? now thy jollitie must bee no more.
He, drawing towards his dissolution, brake out into this bitter complaint, Oh my soul what will become of thee? whither will death send thee? into what a dreadful place will the Devils drag thee? now thy jollity must be no more.
It were not amiss if the same practise were among great persons everie where. It might restrain them haply, not onely from too liberall an use of the creature,
It were not amiss if the same practice were among great Persons every where. It might restrain them haply, not only from too liberal an use of the creature,
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who had rather fast, then bee so feasted. And well it were for prepareing men for Death, if not onely at all their meals, but at all their meetings; they were enjoined to make a Grave, and serious mention of that, which will dissolv our meetings and our selvs too, wee cannot tell how soon.
who had rather fast, then be so feasted. And well it were for preparing men for Death, if not only At all their meals, but At all their meetings; they were enjoined to make a Grave, and serious mention of that, which will dissolve our meetings and our selves too, we cannot tell how soon.
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So vvee go to the Funeral: vvee see the Corps; vvee see it put into the Coffin; vvee see mourning, but vvee do nothing, for the most part, aright. Wee eat and drink,
So we go to the Funeral: we see the Corpse; we see it put into the Coffin; we see mourning, but we do nothing, for the most part, aright. we eat and drink,
Wee are in a most sad and sinking condition, and do'st thou trifle thus? So it may bee said to us, You are com to the hous of Mourning, and are you so merrie? You see a man dead before you,
we Are in a most sad and sinking condition, and dost thou trifle thus? So it may be said to us, You Are come to the house of Mourning, and Are you so merry? You see a man dead before you,
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and do you think that you shall never follovv? Wee follovv the Corps to the Church, vvee see it committed to the Earth, wee hear the Funeral Sermon; Can vvee chuse novv but bring death home with us in our hearts, and make preparation for it? But alas,
and do you think that you shall never follow? we follow the Corpse to the Church, we see it committed to the Earth, we hear the Funeral Sermon; Can we choose now but bring death home with us in our hearts, and make preparation for it? But alas,
Wee procrastinate, and put far away the evil daie, Amos 6.3. as though with the drunkards of Ephraïm, wee had made a covenant with death, and were at an agreement with Hell, Isa. 28.15.
we procrastinate, and put Far away the evil day, Amos 6.3. as though with the drunkards of Ephraïm, we had made a Covenant with death, and were At an agreement with Hell, Isaiah 28.15.
and attend him when hee is dead, as those persons that desire to discharge conjugal duties, will desire to bee present at Matrimonial contracts, where their duties are discoursed of.
and attend him when he is dead, as those Persons that desire to discharge conjugal duties, will desire to be present At Matrimonial contracts, where their duties Are discoursed of.
Now as wee ought everie daie to prepare for death, that wee may say with the Apostle Paul, I die daily, 1 Cor. 15.31. (though hee speak's it in another sens:) so ought wee more specially to do it, the nearer wee are to our Close. It is reported of the birds of Norwey, that they are of swifter flight then the birds of anie other countrie:
Now as we ought every day to prepare for death, that we may say with the Apostle Paul, I die daily, 1 Cor. 15.31. (though he speak's it in Another since:) so ought we more specially to do it, the nearer we Are to our Close. It is reported of the Birds of Norway, that they Are of swifter flight then the Birds of any other country:
Hee know's that as his earthlie friends will carefully commend his Bodie to the Earth: so his heavenly friends, the holie Angels will cheerfully conveigh his Soul into Heaven. This good office these holie Angels perform to everie godlie Soul by the appointment of God.
He know's that as his earthly Friends will carefully commend his Body to the Earth: so his heavenly Friends, the holy Angels will cheerfully convey his Soul into Heaven. This good office these holy Angels perform to every godly Soul by the appointment of God.
The Soul, doubtless, can finde the waie back again to Heaven of it self: beeing free from the Bodie of Death, it asscend's to Heaven as naturally as the Bodie descend's to the Earth;
The Soul, doubtless, can find the Way back again to Heaven of it self: being free from the Body of Death, it asscend's to Heaven as naturally as the Body descend's to the Earth;
Notwithstanding it pleaseth God to send forth these ministring Spirits, and it pleaseth them exceedingly to com, to accompanie their Souls who are to bee Heirs of Salvation, and to preserv them in safetie from the Prince of the power of the Air, and his hellish companie, who would gladly intercept the asscending Soul, and hale it into his own Quarters. This, I say, a man that die's daily, and so is prepared for Death, is certain of,
Notwithstanding it Pleases God to send forth these ministering Spirits, and it Pleases them exceedingly to come, to accompany their Souls who Are to be Heirs of Salvation, and to preserve them in safety from the Prince of the power of the Air, and his hellish company, who would gladly intercept the asscending Soul, and hale it into his own Quarters. This, I say, a man that die's daily, and so is prepared for Death, is certain of,
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Should I com down from this place without speaking somwhat of this thrice-worthie Ladie, whose earthlie part wee are now to deliver to the hand of the Grave,
Should I come down from this place without speaking somewhat of this thrice-worthy Lady, whose earthly part we Are now to deliver to the hand of the Grave,
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as those blessed Spirits have alreadie conducted her Better part into the glorious presence of her God, you would all say, It were fit to force mee up again.
as those blessed Spirits have already conducted her Better part into the glorious presence of her God, you would all say, It were fit to force me up again.
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I shall present you with the vast Earth in a small Map; with Homer's Iliads in a nut-shel; with a Chapter in the Contents; or with a Book in the Index: leaving enlargment to your selvs,
I shall present you with the vast Earth in a small Map; with Homer's Iliads in a nutshell; with a Chapter in the Contents; or with a Book in the Index: leaving enlargement to your selves,
and knowing that by your meditation, the few Grains which I shall scatter may greatly multiplie, and my little cloud, no bigger then a man's hand, may mask the face of the whole Heaven.
and knowing that by your meditation, the few Grains which I shall scatter may greatly multiply, and my little cloud, no bigger then a Man's hand, may mask the face of the Whole Heaven.
Much more might have been said there of Him, but specially of Her. But such was her modestie, that although in that Magnificent Monument which shee erected for him, shee caussed her self to bee lai'd by him in full proportion;
Much more might have been said there of Him, but specially of Her. But such was her modesty, that although in that Magnificent Monument which she erected for him, she caussed her self to be laid by him in full proportion;
yet shee would not suffer her Epitaph to bear anie proportion with His. Shee conceived the most that could be said of Him too little; and the least that could bee said of Her self too much. Unwilling shee was to have anie thing at all said of Her self. When that might not bee, shee would by no means allow of anie more then This, Her Observance of her dearest Husband while shee enjoied him;
yet she would not suffer her Epitaph to bear any proportion with His. She conceived the most that could be said of Him too little; and the least that could be said of Her self too much. Unwilling she was to have any thing At all said of Her self. When that might not be, she would by no means allow of any more then This, Her Observance of her dearest Husband while she enjoyed him;
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and therefore cannot bee either her Virtue or her Prais. High Descent, and mightie Names, far fetch't, are but Names; and the names of others too. Scarcely can wee call ours what our selvs are not the authors of. And, not manie Generations,
and Therefore cannot be either her Virtue or her Praise. High Descent, and mighty Names, Far fetched, Are but Names; and the names of Others too. Scarcely can we call ours what our selves Are not the Authors of. And, not many Generations,
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But when to the Shadow there is added the Substance, Nobilitie inherent to Nobilitie hereditarie, there wee ow a Debt of double Honor. And such a Debt wee owed to this Noble Ladie, so conspicuous in both.
But when to the Shadow there is added the Substance, Nobilt inherent to Nobilt hereditary, there we owe a Debt of double Honour. And such a Debt we owed to this Noble Lady, so conspicuous in both.
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Her entrance was earlie into the Conjugal condition. (Such Fruit, so rare, so ripe, could not continue long ungathered. ) Yet not sooner then shee was fit for it.
Her Entrance was early into the Conjugal condition. (Such Fruit, so rare, so ripe, could not continue long ungathered.) Yet not sooner then she was fit for it.
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Shee knew that her takeing of a Second-Self, was a Self-denying work: and therefore shee resigned both her reason and her will unto her Head. To whom shee was,
Shee knew that her taking of a Second-self, was a Self-denying work: and Therefore she resigned both her reason and her will unto her Head. To whom she was,
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After they had drawn together in this yoke for the space of thirtie years, with as much mutual dearness and delight, as wee have heard of in anie; it pleased God to dissolv the knot, by takeing to himself, Praesidium, & dulce decus, & anima dimidium;
After they had drawn together in this yoke for the Molle of thirtie Years, with as much mutual dearness and delight, as we have herd of in any; it pleased God to dissolve the knot, by taking to himself, Praesidium, & dulce decus, & anima Dimension;
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and enabling her to manage her great Estate, and to order her numerous Familie, with such a measure of Prudence, as was admirable; specially if wee consider that her bodilie infirmities most commonly confined her to her chamber, and verie seldom permitted her to stir abroad. It is no wonder that the Senators and privie Counsellers of the Musulman-Monarch carrie themselvs with so much fidelitie and exactness towards him,
and enabling her to manage her great Estate, and to order her numerous Family, with such a measure of Prudence, as was admirable; specially if we Consider that her bodily infirmities most commonly confined her to her chamber, and very seldom permitted her to stir abroad. It is no wonder that the Senators and privy Counsellers of the Musulman-Monarch carry themselves with so much Fidis and exactness towards him,
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The excellent adiministration of such a Familie, by such a secret Governess, hath often seemed to mee a livelie representation of the admirable Government of the whole Creation by it invisible Governor.
The excellent adiministration of such a Family, by such a secret Governess, hath often seemed to me a lively representation of the admirable Government of the Whole Creation by it invisible Governor.
It is a blessed Weakness, which make's us make God our strength: a blessed Confinement, which set's the Soul at libertie, and set's it a longing after more communion with God. Her great affliction it was, that shee could not visit the Hous of God, and attend upon the publick Ordinances: where hee hath promised his presence, and wee may exspect his blessing. What manie in these giddie daies depart from, shee most earnestly desired to repair to.
It is a blessed Weakness, which make's us make God our strength: a blessed Confinement, which set's the Soul At liberty, and set's it a longing After more communion with God. Her great affliction it was, that she could not visit the House of God, and attend upon the public Ordinances: where he hath promised his presence, and we may expect his blessing. What many in these giddy days depart from, she most earnestly desired to repair to.
But becaus shee could not go from her hous to the Church; shee made a Church of her hous: where for sundrie years, shee everie Lord's daie in the Evening (unless shee were hindered by extraordinarie weakness) heard the Preaching of the Word; strictly requireing the presence of all her Familie, and shewing her self an example of singular Reverence and Attention.
But Because she could not go from her house to the Church; she made a Church of her house: where for sundry Years, she every Lord's day in the Evening (unless she were hindered by extraordinary weakness) herd the Preaching of the Word; strictly requiring the presence of all her Family, and showing her self an Exampl of singular reverence and Attention.
It hath been observed, that shee never remooved out of one room into another, but shee used som short Ejaculations, with lifting up her eies and hands to God.
It hath been observed, that she never removed out of one room into Another, but she used Some short Ejaculations, with lifting up her eyes and hands to God.
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Her first imploiment everie daie, was her humble address to Almightie God in secret. Her next, the reading the Word of God, and som other godlie books.
Her First employment every day, was her humble address to Almighty God in secret. Her next, the reading the Word of God, and Some other godly books.
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Findeing the benefit of this cours to her self, shee commended it to her Children; whom shee caussed to read, in her hearing, everie daie, som portions of both Testaments.
Finding the benefit of this course to her self, she commended it to her Children; whom she caussed to read, in her hearing, every day, Some portions of both Testaments.
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In the Afternoon shee spent som time as before in the Morning. About an hour before Supper, shee appointed som one of her Children to read som godlie Sermon in the presence of the rest, and of her self; frequently instilling into them sweet instructions, and exhorting them to a religious walking. A little before shee betook her self to her repose, shee commanded them all to com into her lodgings; where they sung a Psalm: (as the Servants also constantly did after Supper,
In the Afternoon she spent Some time as before in the Morning. About an hour before Supper, she appointed Some one of her Children to read Some godly Sermon in the presence of the rest, and of her self; frequently instilling into them sweet instructions, and exhorting them to a religious walking. A little before she betook her self to her repose, she commanded them all to come into her lodgings; where they sung a Psalm: (as the Servants also constantly did After Supper,
men-servants in the Hall, and maid-servants in another place.) And whence, after manie pious exhortations, and her motherlie benediction, shee dismissed them:
manservants in the Hall, and maidservants in Another place.) And whence, After many pious exhortations, and her motherly benediction, she dismissed them:
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And all of them will with thankfulness to God acknowledg that they were as much blessed in their Mother, as they were in their Father, or as their Father was in his Wife. As they daily fell down and asked her Blessing: so they rose up (as the Children of the virtuous woman, Prov. 31.28.) and called her Blessed. Next to her golden Chain, I mean that Chain of Graces mentioned by St. Peter, 1 Pet. 1.5, 6, 7. (wherewith shee was eminently beautified ) and the ornament of a meek and a quiet spirit, 1 Pet. 3.4.
And all of them will with thankfulness to God acknowledge that they were as much blessed in their Mother, as they were in their Father, or as their Father was in his Wife. As they daily fell down and asked her Blessing: so they rose up (as the Children of the virtuous woman, Curae 31.28.) and called her Blessed. Next to her golden Chain, I mean that Chain of Graces mentioned by Saint Peter, 1 Pet. 1.5, 6, 7. (wherewith she was eminently beautified) and the ornament of a meek and a quiet Spirit, 1 Pet. 3.4.
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shee accounted (with Cornelia that noble Roman matron) her Children her chief Ornaments. Her earnest endevors were to adorn them with all virtuous habits,
she accounted (with Cornelia that noble Roman matron) her Children her chief Ornament. Her earnest endeavours were to adorn them with all virtuous habits,
to great Kindred and Allies, relation to the Familie of Heaven: to a great Estate, the state of Grace: or els they would wish one daie that they had never been born. Shee failed not to tell them, that true Grace is true greatness; and the more anie of them feared God, the the greater portion of Love they might expect from her.
to great Kindred and Allies, Relation to the Family of Heaven: to a great Estate, the state of Grace: or Else they would wish one day that they had never been born. She failed not to tell them, that true Grace is true greatness; and the more any of them feared God, the the greater portion of Love they might expect from her.
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The last link in St. Peter's Chain is Charitie. And this shall bee the last Grace that I will speak of in this Elect Ladie. I doubt not to style her so,
The last link in Saint Peter's Chain is Charity. And this shall be the last Grace that I will speak of in this Elect Lady. I doubt not to style her so,
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And O that by this Touch that I shall give, if there bee among you anie hard heart, it might now bee healed: if anie withered hand, it might bee stretched forth: if anie man that hath this world's good, and see'th his brother hath need,
And Oh that by this Touch that I shall give, if there be among you any hard heart, it might now be healed: if any withered hand, it might be stretched forth: if any man that hath this world's good, and see'th his brother hath need,
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and so write after this excellent Copie which shee hath set. As our neighbor-Corporation, from whence our Countie deriveth it name, may for acts of Charitie at all times,
and so write After this excellent Copy which she hath Set. As our neighbor-Corporation, from whence our County deriveth it name, may for acts of Charity At all times,
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the Poor that are there (though verie manie ) beeing verie comfortably provided for by the singular care of the Chief Magistrate, whom God hath appointed for such a time as this:
the Poor that Are there (though very many) being very comfortably provided for by the singular care of the Chief Magistrate, whom God hath appointed for such a time as this:
So may this most Worthie Person, whose Charitie I onely hint unto you, bee a pattern to all private persons. God had giv'n her the Blessing of a great Estate: and hee gave her a greater Blessing then that, an Heart to make a right use of it.
So may this most Worthy Person, whose Charity I only hint unto you, be a pattern to all private Persons. God had given her the Blessing of a great Estate: and he gave her a greater Blessing then that, an Heart to make a right use of it.
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caussed her corn to bee sold in the markets by the smallest measures, that it might not exceed the Poor's abilitie; and allowed certain meals in her hous, to sundrie poor neighbors, whose emptie bellies were discernable in their pale faces.
caussed her corn to be sold in the Markets by the Smallest measures, that it might not exceed the Poor's ability; and allowed certain meals in her house, to sundry poor neighbours, whose empty bellies were discernible in their pale faces.
Who when they had hereby recovered their old complexion, and so received (as it were) a new life, shee rejoiceingly professed, that the sight of such an alteration in them did her as much good, as anie thing which shee ate her self.
Who when they had hereby recovered their old complexion, and so received (as it were) a new life, she rejoiceingly professed, that the sighed of such an alteration in them did her as much good, as any thing which she ate her self.
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Everie Year, at the return of our Savior's Nativitie, shee visited (as her Noble Knight had don before) all the Towns about her, with cart-loads of Bread and Flesh.
Every Year, At the return of our Savior's Nativity, she visited (as her Noble Knight had dONE before) all the Towns about her, with cartloads of Bred and Flesh.
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But at all times, when anie wanted health, shee presently had intelligence of it, and most cheerfully communicated whatsoever shee conceived conducible to their recoverie: haveing not onely great store of Restoratives alwaies by her,
But At all times, when any wanted health, she presently had intelligence of it, and most cheerfully communicated whatsoever she conceived conducible to their recovery: having not only great store of Restoratives always by her,
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but great skill in the application of them. To conclude. As our Savior Christ said unto the woman of Canaan, Mat. 15.28. Great is thy faith: so wee may say of our Religious Ladie, Great was her Charitie.
but great skill in the application of them. To conclude. As our Saviour christ said unto the woman of Canaan, Mathew 15.28. Great is thy faith: so we may say of our Religious Lady, Great was her Charity.
That Faith is but a Fancie without the Labor of Love: for true Faith cannot bee idle, it is never out of work, 1 Thes. 1.3. and it worketh by Love, Gal. 5.6. That the Greater anie are, the Better they should bee:
That Faith is but a Fancy without the Labour of Love: for true Faith cannot be idle, it is never out of work, 1 Thebes 1.3. and it works by Love, Gal. 5.6. That the Greater any Are, the Better they should be:
That such as are Rich in this world, have a great charge. They are charged, not to bee high-minded, and close-handed, (which they are apt to bee) but to do Good, to bee Rich in good Works, readie to distribute, willing to communicate,
That such as Are Rich in this world, have a great charge. They Are charged, not to be High-minded, and closehanded, (which they Are apt to be) but to do Good, to be Rich in good Works, ready to distribute, willing to communicate,
so laying up in store for themselvs a good foundation against the time to com, that they may lay hold on eternal life, 1 Tim. 6.17, 18, 19. That the Wisdom that is from above, as it is pure and peaceable, gentle, and easie to bee intreated:
so laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life, 1 Tim. 6.17, 18, 19. That the Wisdom that is from above, as it is pure and peaceable, gentle, and easy to be entreated:
so it is full of mercie and good fruits, without partialitie, and without hypocrisie, Gal. 3.17. That pure Religion, and undefiled before God and the Father, is this;
so it is full of mercy and good fruits, without partiality, and without hypocrisy, Gal. 3.17. That pure Religion, and undefiled before God and the Father, is this;
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And this also, That shee was like a choice Garden; not onely free from eminent weeds, but richly furnished with all manner of fragrant flowers and delicate fruits: or,
And this also, That she was like a choice Garden; not only free from eminent weeds, but richly furnished with all manner of fragrant flowers and delicate fruits: or,
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as Boaz saith, all the citie knew Ruth to bee a virtuous woman. And so virtuous, that I am confident this Countie of ours, hath not anie virtuous woman (though it hath as manie as anie Countie in the Kingdom, of no larger extent,) to whom that admirable commendation in the last of the Proverbs is more agreeable then it was to Her. The Question is there, Who can finde a virtuous woman? As if shee were like the waie which leadeth unto Life,
as Boaz Says, all the City knew Ruth to be a virtuous woman. And so virtuous, that I am confident this County of ours, hath not any virtuous woman (though it hath as many as any County in the Kingdom, of no larger extent,) to whom that admirable commendation in the last of the Proverbs is more agreeable then it was to Her. The Question is there, Who can find a virtuous woman? As if she were like the Way which leads unto Life,
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Were Sr. Thomas Lucie alive, hee would answer with as much joie, That hee once found her; as our whole Countrie speak's with sorrow, That it hath lost her.
Were Sr. Thomas Lucy alive, he would answer with as much joie, That he once found her; as our Whole Country speak's with sorrow, That it hath lost her.
At her entrance into her last sickness (which was about a fortnight's length) shee conceived her Life to bee but of a verie short continuance; and therefore composed her self for her Dissolution. Yet her Physicians shee dur'st not but make use of;
At her Entrance into her last sickness (which was about a fortnight's length) she conceived her Life to be but of a very short Continuance; and Therefore composed her self for her Dissolution. Yet her Physicians she durest not but make use of;
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No Antidote against Death: no Dosis will free us from paying our last debt. Go wee must when our Life-lord bid's com. The last words of our Noble Ladie were, My God, I com flying unto thee.
No Antidote against Death: no Dosis will free us from paying our last debt. Go we must when our Life-lord bid's come. The last words of our Noble Lady were, My God, I come flying unto thee.
What an innumerable companie of people, of all ranks is here, and all mourners! How do the Flowers of our Countie, (the Gentrie, to which shee was such an Honor; and the Clergie, to which shee expressed so much Love,) hang down their heads! Her Servants (to com nearer home) are free among the Mourners,
What an innumerable company of people, of all ranks is Here, and all mourners! How do the Flowers of our County, (the Gentry, to which she was such an Honour; and the Clergy, to which she expressed so much Love,) hang down their Heads! Her Servants (to come nearer home) Are free among the Mourners,
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Sons, after your Father; Daughters, after your Mother: and endevor to honor your Selvs and your Sexes, as much as They have don. Our most Exemplarie Ladie I commend also to the imitation of all you, who desire to bee commended as accomplished either Wives, or Mothers, or Mistresses, or Christians.
Sons, After your Father; Daughters, After your Mother: and endeavour to honour your Selves and your Sexes, as much as They have dONE. Our most Exemplary Lady I commend also to the imitation of all you, who desire to be commended as accomplished either Wives, or Mother's, or Mistress's, or Christians.
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who seem to bee so affected with the Death of their Benefactress, as Thomas was with the death of Lazarus, when hee said to the other Disciples, Let us also go that wee may die with him, John 11.16.
who seem to be so affected with the Death of their Benefactress, as Thomas was with the death of Lazarus, when he said to the other Disciples, Let us also go that we may die with him, John 11.16.
and fill that Orb, which for so manie generations hath held forth to this Countie so great a Light. If this may bee, (and wee all desire and hope it speedily may) the less will bee our Lamentation for the loss of this most Excellent Ladie; whose Virtues did so shine among us,
and fill that Orb, which for so many generations hath held forth to this County so great a Light. If this may be, (and we all desire and hope it speedily may) the less will be our Lamentation for the loss of this most Excellent Lady; whose Virtues did so shine among us,
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Caninio Consule scito neminem prandisse, nihil tamen eo Consule mali factum est. Fuie enim mirilicâ vigilantiâ, qui suo toto Consulatu somnum non viderit. Cic. fam. Epist. lib. 7. Epist. 30.
Caninio Consul Learn neminem prandisse, nihil tamen eo Consul mali factum est. Fuie enim mirilicâ vigilantiâ, qui Sue toto Consulatu somnum non viderit. Cic fam. Epistle lib. 7. Epistle 30.
Sic Horat. Serm. lib. 1. Sat. 5. — Animae, quales neque candidiores Terra tulit, neque queis me sit devinctior alter, de Plotio, Vario, & Virgilio. Et Juven. Sat. 4. ver. 150. — claras abstulit urbi Illustrésque unimas, impunè & vindice nullo, scil. Domitian•.
Sic Horatio Sermon lib. 1. Sat. 5. — Spirits, quales neque candidiores Terra tulit, neque queis me sit devinctior alter, de Plotio, Various, & Virgilio. Et Juvenal. Sat. 4. ver. 150. — claras abstulit urbi Illustrésque unimas, impunè & vindice nullo, scil. Domitian•.
NONLATINALPHABET, immensa Regis Potentia. apud Herodotum. — NONLATINALPHABET, — magnâ vi, &c. apud Homerum Iliad. o. Quàm velis eum obligare, in tuâ manu est. Cicero Epist. 6. lib. 8. In manibus vestris quantus sit Caesar habetis. Lucan. lib. 1.
, immensa Regis Potentia. apud Herodotum. —, — magnâ vi, etc. apud Homerum Iliad. oh. Quàm velis Eum obligare, in tuâ manu est. Cicero Epistle 6. lib. 8. In manibus vestris quantus sit Caesar Habetis. Lucan. lib. 1.
Quicunque dicit Adam primum hominem mortalem factum, ità ut sive peccaret sive non peccaret, moreretur in corpore, hoc est, de corpore exiret, non peccati merito, fed necessitate naturae, Anathema sit. Carranz. Summa Milevet. Concil. c. 1.
Quicunque dicit Adam primum hominem mortalem factum, ità ut sive peccaret sive non peccaret, moreretur in corpore, hoc est, de corpore exiret, non peccati merito, fed necessitate naturae, Anathema fit. Carranz. Summa Milevet. Council. c. 1.
Corpore simul & animâ, post-quam diu sine labore ac molestiâ vixisset, in coelum translatus fuisset, ad aeterna cum Deo gaudia percipienda, & Dei essentiâ fruendum Merc. in Gen, 2.17.
Corpore simul & animâ, post-quam Diu sine labour ac molestiâ vixisset, in coelum translatus fuisset, ad aeterna cum God Gaudia percipienda, & Dei essentiâ fruendum Mercy in Gen, 2.17.
Animula vagula, blandula, hospes, comésque corporis, quae nunc abil is in loca, Pallidula, rigida, tristia, nec, ut soles, d•bis joeos, &c. Dion. Cassino.
Animula Vagula, blandula, Guest, comésque corporis, Quae nunc abil is in loca, Pallidula, rigida, Tristia, nec, ut soles, d•bis joeos, etc. Dion. Cassino.
