A monitor of mortality, the second sermon Occasioned by the death of Mrs. Harpur, a grave and godly matron (wife to Mr. Henry Harpur of the city of Chester) and of the death of their religious daughter Phœbe Harpur, a child of about 12. yeares of age. By Iohn Ley minister of Great Budworth in Cheshiere.
even unto death) for the ground of our Commemoration of a Mother and her daughter, betwixt whom there was as neare kindred, not only of bloud, but of affection:
even unto death) for the ground of our Commemoration of a Mother and her daughter, betwixt whom there was as near kindred, not only of blood, but of affection:
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because they were not, Math. 2.18. and in some respects (as we shall shew before we have done) Jacobs example is more considerable then Rachels, and withall more pertinent to our purpose, which that you may the more perspiculously perceive, some precedent passages of this verse must be observed, which may come in with good due coherence to the Text thus.
Because they were not, Math. 2.18. and in Some respects (as we shall show before we have done) Jacobs Exampl is more considerable then Rachels, and withal more pertinent to our purpose, which that you may the more perspiculously perceive, Some precedent passages of this verse must be observed, which may come in with good due coherence to the Text thus.
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and to bring Beniamin, their (but especially his owne) brother with them, and (untill hee come) hee requireth one of them to stay with him (as a pledge for his appearance) and he was Simeon. Returning to their Father without him, they related to him, what Ioseph required,
and to bring Benjamin, their (but especially his own) brother with them, and (until he come) he requires one of them to stay with him (as a pledge for his appearance) and he was Simeon. Returning to their Father without him, they related to him, what Ioseph required,
and so they went all together into Aegypt: There Ioseph (having power to act any part he pleased) whether in jest or in earnest) put a fallacy upon them, which troubled them all,
and so they went all together into Egypt: There Ioseph (having power to act any part he pleased) whither in jest or in earnest) put a fallacy upon them, which troubled them all,
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If I bring him not unto thee, and set him before thee, let me beare the blame for ever, Chap. 43. ver. 9.) pleaded earnestly with Joseph for his release, that he may restore him to his Father, according to his former undertaking:
If I bring him not unto thee, and Set him before thee, let me bear the blame for ever, Chap. 43. ver. 9.) pleaded earnestly with Joseph for his release, that he may restore him to his Father, according to his former undertaking:
And the Argument he most pressed to this purpose was, that unlesse this good mans heart be upheld by this sonne of his right-hand (for that is the signification of his name) it would sinke downe into the grave,
And the Argument he most pressed to this purpose was, that unless this good men heart be upheld by this son of his right-hand (for that is the signification of his name) it would sink down into the grave,
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and so he would prove a Benoni (as his mother called him) that is, a Sonne of sorrow, not only to her, (who dyed in labour of him, Gen. 35.18, 19.) but to his Father, who (if he saw him not with them) would suppose he was dead,
and so he would prove a Benoni (as his mother called him) that is, a Son of sorrow, not only to her, (who died in labour of him, Gen. 35.18, 19.) but to his Father, who (if he saw him not with them) would suppose he was dead,
and being bound together, they were both safe in the same security, or both lost by one mishap, at least Iacob's life so depended upon Beniamins, that if Beniamin did not live, Iacob must die.
and being bound together, they were both safe in the same security, or both lost by one mishap, At least Jacob's life so depended upon Benjamites, that if Benjamin did not live, Iacob must die.
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For the first, since Iudah pleading with Ioseph, as a great Courtier and a Stranger to him, both in blood and Religion, (for ought he knew) perswadeth the deliverance of the Son,
For the First, since Iudah pleading with Ioseph, as a great Courtier and a Stranger to him, both in blood and Religion, (for ought he knew) Persuadeth the deliverance of the Son,
And that it is against the second, is shewed in the ninth of Genesis, where God enacting a penall law for a capitall punishment against a Man-slayer, in these words, Who so sheddeth mans blood, by man shall his blood be shed:
And that it is against the second, is showed in the ninth of Genesis, where God enacting a penal law for a capital punishment against a Manslayer, in these words, Who so sheds men blood, by man shall his blood be shed:
and so though the prohibition of killing be sorted to the negative precepts of the second Table, the guilt of it is as a breach of the first Commandement of the first Table.
and so though the prohibition of killing be sorted to the negative Precepts of the second Table, the guilt of it is as a breach of the First Commandment of the First Table.
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From this sinne, we shall be disposed to keepe a further distance, if we consider the Law in case of killing, Deut. 21. from the first verse to the ninth inclusively, where we reade, That if a man were slaine in the field,
From this sin, we shall be disposed to keep a further distance, if we Consider the Law in case of killing, Deuteronomy 21. from the First verse to the ninth inclusively, where we read, That if a man were slain in the field,
and the Man-slayer were not knowne, the Elders of the next City to the slaine man (which if it were not apparent otherwise, must be tryed by measure from the place of the dead round about) must offer Sacrifice, ver. 4. And though neither their hands did shed the bloud,
and the Manslayer were not known, the Elders of the next city to the slain man (which if it were not apparent otherwise, must be tried by measure from the place of the dead round about) must offer Sacrifice, ver. 4. And though neither their hands did shed the blood,
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nor their eyes see it, vers. 7. (by which is meant, that they were altogether innocent and ignorant of it) yet must they deprecate the imputation of the bloud-shed, in this manner.
nor their eyes see it, vers. 7. (by which is meant, that they were altogether innocent and ignorant of it) yet must they deprecate the imputation of the bloodshed, in this manner.
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Be mercifull, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent bloud unto the people of Israels charge, and the bloud shall bee forgiven them, ver. 8. So shalt thou put away the guilt of innocent bloud from among you,
Be merciful, Oh Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto the people of Israel's charge, and the blood shall be forgiven them, ver. 8. So shalt thou put away the guilt of innocent blood from among you,
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when they wade deepest in blood, not of Turkes and Infidels, but of Christians, especially of those whose bloud (next unto the bloud of Christ) is most precious in the eyes of God? wherein they revell with such a bold and boundlesse bloud-guiltinesse,
when they wade Deepest in blood, not of Turkes and Infidels, but of Christians, especially of those whose blood (next unto the blood of christ) is most precious in the eyes of God? wherein they revel with such a bold and boundless Bloodguiltiness,
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as if they might and meant to heare, some comparative acclamations of themselves, and some other man of bloud and Beliall, like that in the first of Samuell the 18. Saul hath slaine his thousands and David his ten thousands, verse 7. But most unlike it in this,
as if they might and meant to hear, Some comparative acclamations of themselves, and Some other man of blood and Belial, like that in the First of Samuel the 18. Saul hath slain his thousands and David his ten thousands, verse 7. But most unlike it in this,
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yea he reproved Kings for their sakes, ver. 14. saying, Touch not mine annoynted, and doe my Prophets no harme, ver. 14, 15. which they that dare disobey, When he maketh inquisition for blood, he will remember them,
yea he reproved Kings for their sakes, ver. 14. saying, Touch not mine anointed, and do my prophets no harm, ver. 14, 15. which they that Dare disobey, When he makes inquisition for blood, he will Remember them,
and not forget the cry of the humble, Psal. 9.12. whose bloud will cry (as Abels did, Gen. 4.10.) for vengeance against theirs, and God will heare it and avenge it too, Rom. 19.2.
and not forget the cry of the humble, Psalm 9.12. whose blood will cry (as Abel's did, Gen. 4.10.) for vengeance against theirs, and God will hear it and avenge it too, Rom. 19.2.
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and his vengeance will be such, as (if they did apprehend it as God will inflict it,) would put them into the extremity of Belshazzar ( when he saw the fingers of a mans hand-writing, the doome of his ruine upon the plaister of the wall, which made his countenance to be changed, his thoughts to be troubled, the ioynts of his loynes to be loosed,
and his vengeance will be such, as (if they did apprehend it as God will inflict it,) would put them into the extremity of Belshazzar (when he saw the fingers of a men handwriting, the doom of his ruin upon the plaster of the wall, which made his countenance to be changed, his thoughts to be troubled, the Joints of his loins to be loosed,
and his knees to smite one against another, Dan. 5.5, 6. but it may be, Hee that was a murtherer from the beginning, Joh. 8.44. whose slaughter-men they are) and a jugling impostor too, who blindeth the minds of them that believe not, 2 Cor. 4.4.
and his knees to smite one against Another, Dan. 5.5, 6. but it may be, He that was a murderer from the beginning, John 8.44. whose slaughter-men they Are) and a juggling impostor too, who blinds the minds of them that believe not, 2 Cor. 4.4.
as being more pertinent to our present purpose) noting it as a disposition worthy of praise in him, fit to be a patterne for the practice of Children towards their Parents, viz. to be charie of their lives,
as being more pertinent to our present purpose) noting it as a disposition worthy of praise in him, fit to be a pattern for the practice of Children towards their Parents, viz. to be chary of their lives,
For that Children should be chary of the lives of their Parents, is Natures immediate instinct without any exercise of reason or discipline of Religion;
For that Children should be chary of the lives of their Parents, is Nature's immediate instinct without any exercise of reason or discipline of Religion;
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and thus all the world over (the bruite creatures not excepted) yea some of them are noted for example of very kind and tender love and care of their parents;
and thus all the world over (the bruit creatures not excepted) yea Some of them Are noted for Exampl of very kind and tender love and care of their Parents;
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and the contrary is virtually injoyned, that is, whatsoever may conduce to the preservation of life, especially of those to whom (by divine and humane law) we are most obliged.
and the contrary is virtually enjoined, that is, whatsoever may conduce to the preservation of life, especially of those to whom (by divine and humane law) we Are most obliged.
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and while they shew such a chary disposition towards their health and welfare, they shall thereby get themselves an interest in that gracious promise of the Father of Spirits, annexed to observation of the fift Commandement, which is, length of days, for to that precept, Honour thy Father and thy Mother, is annexed this promise, that thy dayes may be long in the Land which the Lord thy God giveth thee;
and while they show such a chary disposition towards their health and welfare, they shall thereby get themselves an Interest in that gracious promise of the Father of Spirits, annexed to observation of the fift Commandment, which is, length of days, for to that precept, Honour thy Father and thy Mother, is annexed this promise, that thy days may be long in the Land which the Lord thy God gives thee;
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and if from children they grow up to the degree of Parents, and have children of their own, they shall repay them the observance and succour which they have performed to their Progenitors before.
and if from children they grow up to the degree of Parents, and have children of their own, they shall repay them the observance and succour which they have performed to their Progenitors before.
thence was the observation of the heathen Prophet, (so the Apostle calls a Poet, Tit. 1.12.) the Sonne inquires into his Fathers yeares before his time, thinking it long before he be wrapt in a white sheet,
thence was the observation of the heathen Prophet, (so the Apostle calls a Poet, Tit. 1.12.) the Son inquires into his Father's Years before his time, thinking it long before he be wrapped in a white sheet,
Such as have so little both of Grace and good-nature, as to desire the dispatch of their Parents, commonly do somwhat which may be like to lesson the measure of their owne lives,
Such as have so little both of Grace and Good nature, as to desire the dispatch of their Parents, commonly do somewhat which may be like to Lesson the measure of their own lives,
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the thought of such a thing was so great a griefe unto Rebecca, as caused her passionatly to say, I am weary of my life (because of the daughters of Heth;
the Thought of such a thing was so great a grief unto Rebecca, as caused her passionately to say, I am weary of my life (Because of the daughters of Heth;
if Jacob take a wife of the daughters of Heth, (such as these which are of the daughters of the Land) what good will my life doe me? Gen. 27.46. and such a griefe as makes one weary of life, weares out the life before the time.
if Jacob take a wife of the daughters of Heth, (such as these which Are of the daughters of the Land) what good will my life do me? Gen. 27.46. and such a grief as makes one weary of life, wears out the life before the time.
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as makes them worthy of stoning to death by the Law of God, Deut. 21. ver. 20, 21. whose want of grace and good nature, with their grosse ungratitude (returning for all their Parents tendernesse and indulgence towards them, nothing but what may offend and afflict them) is so much more grievous,
as makes them worthy of stoning to death by the Law of God, Deuteronomy 21. ver. 20, 21. whose want of grace and good nature, with their gross ungratitude (returning for all their Parents tenderness and indulgence towards them, nothing but what may offend and afflict them) is so much more grievous,
Of the 23. wounds given to Caesar in the Senate-house, (whichsoever was most deepe and deadly) surely that was most grievous to his heart, which he tooke from the hand of Brutus, when he said unto him, and thon my sonne? art thou one to kill me, who have loved and cared for thee,
Of the 23. wounds given to Caesar in the Senate-house, (whichsoever was most deep and deadly) surely that was most grievous to his heart, which he took from the hand of Brutus, when he said unto him, and thon my son? art thou one to kill me, who have loved and cared for thee,
as a Father forhis sonne? And howsoever the fore-cited penall Statute, Deut. 21. be not in use among the Christians, (yet it is no more a meere Jewish Law,
as a Father forhis son? And howsoever the forecited penal Statute, Deuteronomy 21. be not in use among the Christians, (yet it is no more a mere Jewish Law,
then the sinne is meerely Jewish, ) God seldome suffers a very rebellious sonne (unlesse he become a gracious convert (which is very rare) to passe unpunished in this life;
then the sin is merely Jewish,) God seldom suffers a very rebellious son (unless he become a gracious convert (which is very rare) to pass unpunished in this life;
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and many times his punishment is of that kind, which may bring his own sinne to remembrance, his child revenging upon him his owne miscarriage towards his Parents.
and many times his punishment is of that kind, which may bring his own sin to remembrance, his child revenging upon him his own miscarriage towards his Parents.
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Thus much of Judahs care of the life of his Father Jacob. Now of Jacobs danger of death by the losse of Benjamin, It shall come to passe, &c. the reason of this great danger of Jacob, was his deare love to Benjamin (very deare (doubtlesse) if it had cost him his life) which is commonly greater in the Father to the child,
Thus much of Judahs care of the life of his Father Jacob. Now of Jacobs danger of death by the loss of Benjamin, It shall come to pass, etc. the reason of this great danger of Jacob, was his deer love to Benjamin (very deer (doubtless) if it had cost him his life) which is commonly greater in the Father to the child,
haply First, because the child is better and longer knowne unto the Father then the Father to the child, both for certainty of truth and continuance of time.
haply First, Because the child is better and longer known unto the Father then the Father to the child, both for certainty of truth and Continuance of time.
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Secondly, Because naturall affection (as the Lawyer speakes of inheritance) rather descends from the Parents to the children, then ascends from the children to the Parents.
Secondly, Because natural affection (as the Lawyer speaks of inheritance) rather descends from the Parents to the children, then ascends from the children to the Parents.
and sometimes severely chastising them for their failings of duty, or transgressions against it; all which are commonly as unpleasing unto them, as profitable for them.
and sometime severely chastising them for their failings of duty, or transgressions against it; all which Are commonly as unpleasing unto them, as profitable for them.
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Fourthly, Parents expect in their children to live, when themselves are dead; and to be perpetuall in their succession, while themselves are but temporall and transitory:
Fourthly, Parents expect in their children to live, when themselves Are dead; and to be perpetual in their succession, while themselves Are but temporal and transitory:
yet to their comfortable living, in keeping Inheritance, Honours, Offices from them, and restraint of their liberty, which they cannot expect (in a full fruition) untill they be dead.
yet to their comfortable living, in keeping Inheritance, Honours, Offices from them, and restraint of their liberty, which they cannot expect (in a full fruition) until they be dead.
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And for Jacobs love to Benjamin, it appears to be more then to the rest of his sons, by the saying of Judah, he loveth him (saith he) Gen. 44.20. and so he did all his other children, but his words imply, that he loved him in an especiall manner and measure above his bretheren;
And for Jacobs love to Benjamin, it appears to be more then to the rest of his Sons, by the saying of Judah, he loves him (Says he) Gen. 44.20. and so he did all his other children, but his words imply, that he loved him in an especial manner and measure above his brethren;
and he sheweth his love to Benjamin, by being so fearfull of his life, for he would not let him goe, lest death should befall him in the way, Gen. 42.4. any of the rest might have dyed as well as he;
and he shows his love to Benjamin, by being so fearful of his life, for he would not let him go, lest death should befall him in the Way, Gen. 42.4. any of the rest might have died as well as he;
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and that made him so stiffe against the intreaties and undertakings of Judah and of Ruben, who when he had offered his two sonnes for security for one (yea and as for sacrifice also;
and that made him so stiff against the entreaties and undertakings of Judah and of Reuben, who when he had offered his two Sons for security for one (yea and as for sacrifice also;
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because he was the sonne of his most beloved wife Rachel, for whom he served seven yeares, which yet (such was his love unto her) seemed unto him but a few dayes, Gen. 29.22.
Because he was the son of his most Beloved wife Rachel, for whom he served seven Years, which yet (such was his love unto her) seemed unto him but a few days, Gen. 29.22.
Secondly, Because he was deare bought, for while she laboured boured to give life and liberty to him, she lost her own, Gen. 35.19. In other cases, whosoever is the cause, occasion or instrument of a friends death, is commonly distasted, sometimes detested;
Secondly, Because he was deer bought, for while she laboured boured to give life and liberty to him, she lost her own, Gen. 35.19. In other cases, whosoever is the cause, occasion or Instrument of a Friends death, is commonly distasted, sometime detested;
but here innocency pleades against all imputation of guilt and blood, and kindred and neerenesse of blood, apprehends the mishap at first with griefe, not with grudge,
but Here innocency pleads against all imputation of guilt and blood, and kindred and nearness of blood, apprehends the mishap At First with grief, not with grudge,
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and after a time (when sorrow is asswaged concerning the dead) pitty and compassion, love and delight, doe exercise their operation upon the living, with so much more tendernesse,
and After a time (when sorrow is assuaged Concerning the dead) pity and compassion, love and delight, do exercise their operation upon the living, with so much more tenderness,
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Fourthly, The Reason of Jacobs great love to Joseph, was, because he was the son of his old age, as is noted in the forenamed vers. which hath so much the more force on Benjamins part,
Fourthly, The Reason of Jacobs great love to Joseph, was, Because he was the son of his old age, as is noted in the forenamed vers. which hath so much the more force on Benjamites part,
Fiftly, Though naturall strength be more feeble and faint towards the end of life, naturall affection is more vigorous in its course the longer it lasteth,
Fifty, Though natural strength be more feeble and faint towards the end of life, natural affection is more vigorous in its course the longer it lasteth,
But we will abstract from the particular considerations of Iacobs love to Benjamin, and propound an observation of more generall use, which is this, That the best kind of persons are most kindly affected to their kindred.
But we will abstract from the particular considerations of Iacobs love to Benjamin, and propound an observation of more general use, which is this, That the best kind of Persons Are most kindly affected to their kindred.
and when he revealed himselfe unto them, he manifested his love very freely and fully, for he fell upon his brother Benjamins neck and wept, and Benjamin fell upon his neck, and he kissed all his brethren,
and when he revealed himself unto them, he manifested his love very freely and Fully, for he fell upon his brother Benjamites neck and wept, and Benjamin fell upon his neck, and he kissed all his brothers,
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and the Beares robbed of their whelpes; are extremely enraged, 2 Sam. 17.8. and rage towards those that take them, is an effect of loving affection to those that are taken from them.
and the Bears robbed of their whelps; Are extremely enraged, 2 Sam. 17.8. and rage towards those that take them, is an Effect of loving affection to those that Are taken from them.
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If we know them but little, we like them but little (though they be never so good) and if our knowledge of them be much, our liking of them will be according to the proportion as much;
If we know them but little, we like them but little (though they be never so good) and if our knowledge of them be much, our liking of them will be according to the proportion as much;
Thirdly, there is yet a further incentive to this affection, if there be any good parts (in the party beloved) whether of the body, as beauty (which made David so kind (if we may not say fond) to his beautifull Absalom, as to wish that himselfe had dyed that he might have lived, 2 Sam. 19.33.) or of minde, which is a more generous object of love,
Thirdly, there is yet a further incentive to this affection, if there be any good parts (in the party Beloved) whither of the body, as beauty (which made David so kind (if we may not say found) to his beautiful Absalom, as to wish that himself had died that he might have lived, 2 Sam. 19.33.) or of mind, which is a more generous Object of love,
How many of these causes of love concurred in Jacobs case we cannot tell, but sure we are (where they all meete in one object, they must needs be very potent,
How many of these Causes of love concurred in Jacobs case we cannot tell, but sure we Are (where they all meet in one Object, they must needs be very potent,
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the first are such as the Apostle bringeth in (in his bead-roule of offenders) by name of NONLATINALPHABET, without naturall affection, 2 Tim. 3.3. as if their hearts were hewed out of the rock, or at least might be said to be hearts of Oake.
the First Are such as the Apostle brings in (in his beadroll of offenders) by name of, without natural affection, 2 Tim. 3.3. as if their hearts were hewed out of the rock, or At least might be said to be hearts of Oak.
It is a part of the discipline of the Stoicks, to cast off all passions and perturbations (as being the distempers of such as are weake and unwise, rather then the qualifications of those that are established by prudence,
It is a part of the discipline of the Stoics, to cast off all passion and perturbations (as being the distempers of such as Are weak and unwise, rather then the qualifications of those that Are established by prudence,
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if a man be merry he prevents the use of teares, if he weepe, his own teares doe make him unworthy of mine, and some be hard-hearted enough of themselves, without any discipline or instruction, who can part with friends, kindred, Parents, partners in the state of marriage,
if a man be merry he prevents the use of tears, if he weep, his own tears do make him unworthy of mine, and Some be hardhearted enough of themselves, without any discipline or instruction, who can part with Friends, kindred, Parents, partners in the state of marriage,
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since he was a professed opposite to Stoicall opinions) saying of her as in her praise, that she used to report the untimely death of her two worthy Sonnes,
since he was a professed opposite to Stoical opinions) saying of her as in her praise, that she used to report the untimely death of her two worthy Sons,
The want of this naturall affection, is the ground of many fearfull temptations, which sometimes proceed to unnaturall executions, whereof we may reade many crimson Characters, both in forraigne and domestick Stories;
The want of this natural affection, is the ground of many fearful temptations, which sometime proceed to unnatural executions, whereof we may read many crimson Characters, both in foreign and domestic Stories;
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if such an Arch-Patriarch as Jacob (for he was the Father of the Patriarchs) were so dearly affected to his Sonne Beniamin, that his death would kill him that begate him to life;
if such an Arch-Patriarch as Jacob (for he was the Father of the Patriarchs) were so dearly affected to his Son Benjamin, that his death would kill him that begat him to life;
as are of a tender and an affectionate Nature, and like unto holy Jacob, or his best beloved Rachell, apter to drink deepe of the bitter potion of sorrow,
as Are of a tender and an affectionate Nature, and like unto holy Jacob, or his best Beloved Rachel, apter to drink deep of the bitter potion of sorrow,
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for not only good men, but as wise men as any of that Sect, have shewed themselves most tenderly and affectionately disposed towards their children, both living and dead:
for not only good men, but as wise men as any of that Sect, have showed themselves most tenderly and affectionately disposed towards their children, both living and dead:
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and we see by the Testimony of a grave Authour concerning Cicero, who upon the death of his daughter by child-birth (though he were visited by Philosophers and learned men that came on all sides to comfort him) tooke her death so sorrowfully to heart, that he put away his second wife,
and we see by the Testimony of a grave Author Concerning Cicero, who upon the death of his daughter by childbirth (though he were visited by Philosophers and learned men that Come on all sides to Comfort him) took her death so sorrowfully to heart, that he put away his second wife,
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for his mourning for his daughter was an Argument of good nature, but the casting off his wife upon that occasion) might be a signe of too much suspition of her,
for his mourning for his daughter was an Argument of good nature, but the casting off his wife upon that occasion) might be a Signen of too much suspicion of her,
But for that love which is naturall (yet such an enemy to Nature, as by too much favour to the object afflicts the Subject unto death) though wheresoever it is found, in such a degree of excesse, it must be acknowledged for a fault;
But for that love which is natural (yet such an enemy to Nature, as by too much favour to the Object afflicts the Subject unto death) though wheresoever it is found, in such a degree of excess, it must be acknowledged for a fault;
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yet such is the priviledge of Gods children, that even faults whosoever they be, their own especially may be of useful consideration to themselves and to others; to themselvs for their humbling;
yet such is the privilege of God's children, that even Faults whosoever they be, their own especially may be of useful consideration to themselves and to Others; to themselves for their humbling;
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For the first, though (as a Mother) the affections of the pious Matron (whose death hath spread a black cloud upon a great part of this Assembly) were so strong as a Christian, her understanding was not so weake,
For the First, though (as a Mother) the affections of the pious Matron (whose death hath spread a black cloud upon a great part of this Assembly) were so strong as a Christian, her understanding was not so weak,
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or misery to themselves, as if to die of griefe were a sinne, A sinne unto death, 1 John 5.16. of such a selfe-killing guilt, as consist with the safety of the soule) me thinkes, I may thus resolve touching the reciprocall operation of the distemper of her mind and body.
or misery to themselves, as if to die of grief were a sin, A sin unto death, 1 John 5.16. of such a Self-killing guilt, as consist with the safety of the soul) me thinks, I may thus resolve touching the reciprocal operation of the distemper of her mind and body.
or pursuit of pleasures, by intempestine Studies, and too laborious employments, and many (when they thinke to cherish nature) doe by too much case, charinesse and curiosity, weaken it and sometimes finally overthrow it:
or pursuit of pleasures, by intempestine Studies, and too laborious employments, and many (when they think to cherish nature) do by too much case, chariness and curiosity, weaken it and sometime finally overthrow it:
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yet none of them, no not they whose excesse is most faulty (if they dyed true Penitents) were ever by any judicious Divine or Christian doomed to the second death.
yet none of them, no not they whose excess is most faulty (if they died true Penitents) were ever by any judicious Divine or Christian doomed to the second death.
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Secondly, If any excesse be capable of defence, it is that of love, especially when it is set upon an object amiable, not only in the eyes of naturall Parents,
Secondly, If any excess be capable of defence, it is that of love, especially when it is Set upon an Object amiable, not only in the eyes of natural Parents,
and therefore where God setteth forth his singular affection to his people, he doth it by comparison of himselfe, with a woman, not with a man, Isai. 49.15. and what is more consonant to nature, is more capable of pardon, if it somwhat exceed.
and Therefore where God sets forth his singular affection to his people, he does it by comparison of himself, with a woman, not with a man, Isaiah 49.15. and what is more consonant to nature, is more capable of pardon, if it somewhat exceed.
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and that in the last words he spake of him) which implyeth rather matter of reproach then of praise, Benjamin shall ravine as a Wolfe, in the morning he shall devoure the prey,
and that in the last words he spoke of him) which Implies rather matter of reproach then of praise, Benjamin shall ravine as a Wolf, in the morning he shall devour the prey,
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A child of about 12. yeares old, as like him for piety (who, when he was but twelve yeares old, was found in the Temple hearing the Doctors and asking them Questions, Luk. 2.42, 46.) as any of her Sex,
A child of about 12. Years old, as like him for piety (who, when he was but twelve Years old, was found in the Temple hearing the Doctors and asking them Questions, Luk. 2.42, 46.) as any of her Sex,
whereof I will give you such a report, as is like unto an Eccho, resounding back a few sillables for many words of her Funerall Sermon: and this for yours,
whereof I will give you such a report, as is like unto an Echo, resounding back a few syllables for many words of her Funeral Sermon: and this for yours,
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wherein if by any occasion she were interrupted she was very much troubled, and this she did not formally, but affectionately; which may appeare by these particulars.
wherein if by any occasion she were interrupted she was very much troubled, and this she did not formally, but affectionately; which may appear by these particulars.
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as whether she should abridge her selfe of lawfull liberty on the Sabbath day, or make a breach upon it, by a prophane imployment of any part of it, she was much more ready to be injurious to her selfe, then sacrilegious to God.
as whither she should abridge her self of lawful liberty on the Sabbath day, or make a breach upon it, by a profane employment of any part of it, she was much more ready to be injurious to her self, then sacrilegious to God.
for (it was in a passage of conference betwixt her and me, yet in the presence of divers others, who may yet remember it.) It was thus, Upon some speeches against the violation of the religious rest of that day by carnall recreations, she shewed her dislike of dancing on the Sabbath,
for (it was in a passage of conference betwixt her and me, yet in the presence of diverse Others, who may yet Remember it.) It was thus, Upon Some Speeches against the violation of the religious rest of that day by carnal recreations, she showed her dislike of dancing on the Sabbath,
so farre as to say, she would rather die then doe it, I told her with commendation of her Christian care and zeale to keepe it (not only holy for the manner,
so Far as to say, she would rather die then do it, I told her with commendation of her Christian care and zeal to keep it (not only holy for the manner,
and her charity will serve for the same in the second) she was kind and courteous towards all, tender hearted to the distressed, desirous (if any breach were made betweene any of the family) to make it up quickly by hearty reconcilement.
and her charity will serve for the same in the second) she was kind and courteous towards all, tender hearted to the distressed, desirous (if any breach were made between any of the family) to make it up quickly by hearty reconcilement.
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For which purpose, she got a little stock before hand (for her Parents seeing she was so well-minded, would not suffer her to be empty handed) and that stocke sometimes she adventured all at once (as goods in a weather-beaten Barke) by way of loane to some poor person in extreame necessity;
For which purpose, she god a little stock before hand (for her Parents seeing she was so well-minded, would not suffer her to be empty handed) and that stock sometime she adventured all At once (as goods in a Weather-beaten Bark) by Way of loan to Some poor person in extreme necessity;
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On these two points, Piety and Charity, hang all the Law, and the Prophets, and these two were so habitually setled in her, that in the exercise of both (so farre as others could judge) she took much delight.
On these two points, Piety and Charity, hang all the Law, and the prophets, and these two were so habitually settled in her, that in the exercise of both (so Far as Others could judge) she took much delight.
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How could it be but a delight to any godly Parents to have such a child? How but a great griefe to be deprived of her, who was like (if she had lived) to have been an excellent patterne to both Sexes,
How could it be but a delight to any godly Parents to have such a child? How but a great grief to be deprived of her, who was like (if she had lived) to have been an excellent pattern to both Sexes,
but nobly descended, being both on the Fathers and Mothers side derived from the line of the Priests ) in reason there is cause, rather for Parents to glory in good children:
but nobly descended, being both on the Father's and Mother's side derived from the line of the Priests) in reason there is cause, rather for Parents to glory in good children:
Howsoever she (this grave Matron I meane) had not bin so happy, as to be the Mother of so religious a daughter, she was in her self well worthy both of our commendation and of others imitation. First, as a Woman. Secondly, as a Wife. Thirdly, as a Mother.
Howsoever she (this grave Matron I mean) had not been so happy, as to be the Mother of so religious a daughter, she was in her self well worthy both of our commendation and of Others imitation. First, as a Woman. Secondly, as a Wife. Thirdly, as a Mother.
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and this (as a kind of Legacy in her last sicknesse) she bequeathed to him with advice, hereafter to take it into his owne consideration with more circumspection:
and this (as a kind of Legacy in her last sickness) she bequeathed to him with Advice, hereafter to take it into his own consideration with more circumspection:
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and as during the time of their marriage, she lived with him in a most amiable manner (betwixt 24 and 25 yeares together) so at last, she tooke her leave of him, with as many affectionate expressions,
and as during the time of their marriage, she lived with him in a most amiable manner (betwixt 24 and 25 Years together) so At last, she took her leave of him, with as many affectionate expressions,
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Fourthly, As a Mistresse, she so ordered the government of her servants, as to make them as loath (out of love as out of feare) to offend her, forbearing rebukes,
Fourthly, As a Mistress, she so ordered the government of her Servants, as to make them as loath (out of love as out of Fear) to offend her, forbearing rebukes,
but when necessity did require them, and so tempering them, when there was need, that they might neither (through levity) incline to contempt, nor through rigour to hate.
but when necessity did require them, and so tempering them, when there was need, that they might neither (through levity) incline to contempt, nor through rigour to hate.
nor enjoy the communion of Saints so fully as before, yet (when she bare her part of the publike worship) her accustomed manner was (as those who were nearest to her have observed) thrice a day to betake her self to her private devotion of reading, meditation and prayer, wherin (besides her constant reading of three Chapters,
nor enjoy the communion of Saints so Fully as before, yet (when she bore her part of the public worship) her accustomed manner was (as those who were nearest to her have observed) thrice a day to betake her self to her private devotion of reading, meditation and prayer, wherein (beside her constant reading of three Chapters,
Hereby she strengthened her faith, humbled her soule in the severe (yet saving) martyrdome of sincere Repentance) quickned her watch over her spirituall estate,
Hereby she strengthened her faith, humbled her soul in the severe (yet Saving) martyrdom of sincere Repentance) quickened her watch over her spiritual estate,
for prevention of the encroachment or surprizall of sin, and so by fearing even to a gnat of sin, she kept her conscience at great distance and farr out of danger of swallowing of Camels.
for prevention of the encroachment or surprisal of since, and so by fearing even to a gnat of since, she kept her conscience At great distance and Far out of danger of swallowing of Camels.
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For the first, she was of a free dispofition in her house, compassionate to the poor, and liberal to them, wherof I need say the lesse, by how much the more they bemoan her losse, on which bare, and barren soil (bare and barren in respect of men,
For the First, she was of a free disposition in her house, compassionate to the poor, and liberal to them, whereof I need say the less, by how much the more they bemoan her loss, on which bore, and barren soil (bore and barren in respect of men,
but very fruitfull by the plentiful repaiment of God, who makes himself a surety for what is bestowed upon the poor, Pro. 19.7.) she sowed so much seed, that as it were casting her bread upon the waters, Eccl 11.1. in considence of divine recompence no doubt she finds a more bountifull hand then her own, restoring unto her, her layings out of that kind with advantage.
but very fruitful by the plentiful repayment of God, who makes himself a surety for what is bestowed upon the poor, Pro 19.7.) she sowed so much seed, that as it were casting her bred upon the waters, Ecclesiastes 11.1. in confidence of divine recompense no doubt she finds a more bountiful hand then her own, restoring unto her, her layings out of that kind with advantage.
Her Patience is one of the particulars, which was most apparant in the latter part of her life, which beginning with her sicknesse, held out to her death:
Her Patience is one of the particulars, which was most apparent in the latter part of her life, which beginning with her sickness, held out to her death:
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She had a sore sicknesse, and of long continuance, from Whitsontide untill after Bartholmewtide, (which was the time of her darling daughters advancement to her heavenly Father) she had not one houres case in a day from her paine,
She had a soar sickness, and of long Continuance, from Whitsuntide until After Bartholmewtide, (which was the time of her darling daughters advancement to her heavenly Father) she had not one hours case in a day from her pain,
for on the sodaine, she would breake through a slumber, (as it were a ray of lightning breaking through a Cloud) with such pathetick ejaculations as these, Lord pardon, Lord pardon, Mercy good Lord, Mercy.
for on the sudden, she would break through a slumber, (as it were a ray of lightning breaking through a Cloud) with such pathetic ejaculations as these, Lord pardon, Lord pardon, Mercy good Lord, Mercy.
but gently unlaced the bonds of life, so that she departed, in such a calme and quiet manner, that none standing by, could perceive any pangs or struglings,
but gently unlaced the bonds of life, so that she departed, in such a Cam and quiet manner, that none standing by, could perceive any pangs or strugglings,
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I will commend but one thing more to your memory of this religious Rachel, and it is, That her Piety was not a goodnesse of the scant measure of many of the world, who allow God but some part or portion of their lives, (having many excursions out of the rode-way of Religion) serving God with a Synechdoche of a part for the whole:) for she began to be godly betime,
I will commend but one thing more to your memory of this religious Rachel, and it is, That her Piety was not a Goodness of the scant measure of many of the world, who allow God but Some part or portion of their lives, (having many excursions out of the rode-way of Religion) serving God with a Synecdoche of a part for the Whole:) for she began to be godly betime,
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and we are sure then, that according to promise and prophesie of the Scripture, Rev. 2.10. She hath obtained the Crowne of life, which she shall never put off, but weare it for ever.
and we Are sure then, that according to promise and prophesy of the Scripture, Rev. 2.10. She hath obtained the Crown of life, which she shall never put off, but wear it for ever.
for if the Queene of the South shall rise up in judgement and condemne the generation which never saw her, how much more shall so many holy and worthy examples condemne the wicked, who see or may see their holy behaviour,
for if the Queen of the South shall rise up in judgement and condemn the generation which never saw her, how much more shall so many holy and worthy Examples condemn the wicked, who see or may see their holy behaviour,
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But it may be, they doe not beleeve the reports of their piety, and why doe they not? because sometimes men (even Preachers) lash out in excessive commendation of them, farre above their deserving:
But it may be, they do not believe the reports of their piety, and why do they not? Because sometime men (even Preachers) lash out in excessive commendation of them, Far above their deserving:
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They will not believe that illiterate, unlearned Lay-men are able in prayer to powre forth their soules with patheticall and plentifull expressions, they have not been eare-witnesses of any such gift of Gods Spirit,
They will not believe that illiterate, unlearned Laymen Are able in prayer to pour forth their Souls with pathetical and plentiful expressions, they have not been Ear-witnesses of any such gift of God's Spirit,
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and of as eminent parts and proficiency in all kind of knowledge, (especially in Divinity) as any is to be found in all his Majesties Dominions, hath acknowledged, That he hath heard a Lay-man in a Leatherne Jacket, pray by heart, without Art or Booke,
and of as eminent parts and proficiency in all kind of knowledge, (especially in Divinity) as any is to be found in all his Majesties Dominions, hath acknowledged, That he hath herd a Layman in a Leathern Jacket, pray by heart, without Art or Book,
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and with such an evidence and demonstration of the Spirit, as hath made him much ashamed of his own defects and disabilities to performe that duty of devotion, in such a manner and measure as he did.
and with such an evidence and demonstration of the Spirit, as hath made him much ashamed of his own defects and disabilities to perform that duty of devotion, in such a manner and measure as he did.
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but as impossible, when they should thinke all things easie and possible with God, Mat. 19.26. and they may find (if they would marke it) somewhat in experience betwixt the divell and themselves, which might induce them to believe a strange and strong operation of Gods Spirit in his children.
but as impossible, when they should think all things easy and possible with God, Mathew 19.26. and they may find (if they would mark it) somewhat in experience betwixt the Devil and themselves, which might induce them to believe a strange and strong operation of God's Spirit in his children.
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For doth not that powerfull impostor sometimes so prevaile with their corrupt nature, as by his suggestions to sway them against the evident direction of Gods Word, the light of their own reason, the bent of their own resolutions, the checks of their convinced consciences, the example of all good men,
For does not that powerful impostor sometime so prevail with their corrupt nature, as by his suggestions to sway them against the evident direction of God's Word, the Light of their own reason, the bent of their own resolutions, the Checks of their convinced Consciences, the Exampl of all good men,
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though a Prophet) endow those whom by peculiar favour he hath chosen to be his, with what portion of spirit of illumination and sanctification, pleaseth himselfe,
though a Prophet) endow those whom by peculiar favour he hath chosen to be his, with what portion of Spirit of illumination and sanctification, Pleases himself,
and more in this age then in any other since the Primitive Doctors, who had a constant and infallible guidance of the Spirit, were advanced from earth to Heaven.
and more in this age then in any other since the Primitive Doctors, who had a constant and infallible guidance of the Spirit, were advanced from earth to Heaven.
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Yet I propose none, though a Patriarch, a Prophet, an Apostle or Martyr, much lesse any one below them to imitation, without the limitation of S. Paul. Be ye followers of me,
Yet I propose none, though a Patriarch, a Prophet, an Apostle or Martyr, much less any one below them to imitation, without the limitation of S. Paul. Be you followers of me,
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and shall we then be displeased with him, when (as the owner of the Vineyard demanded of the murmuring labourer, Mat. 23.15.) he doth but what he will with his owne.
and shall we then be displeased with him, when (as the owner of the Vineyard demanded of the murmuring labourer, Mathew 23.15.) he does but what he will with his own.
First, it may be (as the Widow of Sarepta said when her Sonne was dead) to call our sinnes to our rememberance, 1 King. 17. ver. 18. a child or friend of ours is dead, that we may not dye in sins and trespasses without repentance.
First, it may be (as the Widow of Sarepta said when her Son was dead) to call our Sins to our remembrance, 1 King. 17. ver. 18. a child or friend of ours is dead, that we may not die in Sins and Trespasses without Repentance.
Secondly, it may be (with our other sinnes) we may be guilty of some kind and degree of Idolatry, by setting that delight upon the creature, which of right belongs to the creator alone;
Secondly, it may be (with our other Sins) we may be guilty of Some kind and degree of Idolatry, by setting that delight upon the creature, which of right belongs to the creator alone;
who discovering a decay of our love that we might love him better, will take away the impediment betwixt him and us, which was as a curtain or screene to intercept our sight,
who discovering a decay of our love that we might love him better, will take away the impediment betwixt him and us, which was as a curtain or screen to intercept our sighed,
As a discreet Lady, if she should perceive that her Waiting-woman stole any part of the Nuptiall affection of her Husband from her, would find some meanes to put her away:
As a discreet Lady, if she should perceive that her Waiting-woman stole any part of the Nuptial affection of her Husband from her, would find Some means to put her away:
if it went all one way, and therefore if he love us he will take away that which steales away our affections from him, that our love being set upon him more intentively, he may returne more kindnesse to us againe,
if it went all one Way, and Therefore if he love us he will take away that which steals away our affections from him, that our love being Set upon him more intentively, he may return more kindness to us again,
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and so his end may be to crosse us in our way that he may blesse us in the end, that he may doe us the more good at our latter end, as is promised, Deut. 8. v. 16.
and so his end may be to cross us in our Way that he may bless us in the end, that he may do us the more good At our latter end, as is promised, Deuteronomy 8. v. 16.
Thirdly, Gods intent in taking away, may be in favour to the deceased parties, to set them safe out of perill, the Righteous is taken away from the evill to come, Isa. 57.1.
Thirdly, God's intent in taking away, may be in favour to the deceased parties, to Set them safe out of peril, the Righteous is taken away from the evil to come, Isaiah 57.1.
then our prayers are importunate for pardon? We see things grow worse and worse with us, a few grow better and better, to pacifie Gods displeasure by due reformation.
then our Prayers Are importunate for pardon? We see things grow Worse and Worse with us, a few grow better and better, to pacify God's displeasure by due Reformation.
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There is cause then to give thankes to God for their happy change, since they are set up so safe, that they shall never feele nor feare the evill to come,
There is cause then to give thanks to God for their happy change, since they Are Set up so safe, that they shall never feel nor Fear the evil to come,
and to mourne, not for them but for our selves, that we are left below, in a state of subjection to all sorts of sorrowes, which may the sooner overwhelme us,
and to mourn, not for them but for our selves, that we Are left below, in a state of subjection to all sorts of sorrows, which may the sooner overwhelm us,
I shall now commend you to the gratious favour of the Lord of life and death, Deut. 32.29. beseeching him to teach you to number your dayes, that you may apply your hearts unto wisedome, Psal 90.12. and to give you wisedome to consider your latter end, Deut. 32.29.
I shall now commend you to the gracious favour of the Lord of life and death, Deuteronomy 32.29. beseeching him to teach you to number your days, that you may apply your hearts unto Wisdom, Psalm 90.12. and to give you Wisdom to Consider your latter end, Deuteronomy 32.29.
and all the while that you are in the way unto it, that you may by an holy life get sound assurance to your soules, that (when your mortall bodies are laid asleepe in the dust of the earth) they may be received to a most happy conabitation with God in Heaven, in his presence to be possessed of the fulnesse of joy,
and all the while that you Are in the Way unto it, that you may by an holy life get found assurance to your Souls, that (when your Mortal bodies Are laid asleep in the dust of the earth) they may be received to a most happy conabitation with God in Heaven, in his presence to be possessed of the fullness of joy,
Neminem flebo laetum neminem fl•ntem ille lachrymas meas ipse absterfit, hic suis lachrymis effecit ne illis dignus sit, Seneca, de Tranquil. l. 1. c. 15. p. 147.
Neminem flebo laetum neminem fl•ntem Isle lachrymas meas ipse absterfit, hic suis Lachrymis effecit ne illis Dignus sit, Senecca, the Tranquil. l. 1. c. 15. p. 147.
