Empsychon nekron, or, The lifelessness of life on the hether side of immortality with (a timely caveat against procrastination) briefly expressed and applyed in a sermon preached at the funerall of Edward Peyto of Chesterton ... / by Thomas Pierce ...
So that if I should be silent upon the mention onely of this Text [ Man that is born of a woman hath but a short time to live, ] That very Hearse would present you with a kind of visible Sermon.
So that if I should be silent upon the mention only of this Text [ Man that is born of a woman hath but a short time to live, ] That very Hearse would present you with a kind of visible Sermon.
That some at least who are here present, may go from Hence (when I have done,) if not the wiser or more intelligent, yet at least the more considerate, and the better Resolved for coming hither.
That Some At least who Are Here present, may go from Hence (when I have done,) if not the Wiser or more intelligent, yet At least the more considerate, and the better Resolved for coming hither.
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I need not be teaching my weakest Brethren, (what common Experience hath taught us All ) either the Misery, or the shortness, or the uncertainty of our Dayes.
I need not be teaching my Weakest Brothers, (what Common Experience hath taught us All) either the Misery, or the shortness, or the uncertainty of our Days.
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But yet recounting how many Souls do perish for ever in their Impieties, not so much by wanting Knowledge, as by abounding in the Thoughtlessness of what they know, I shall not sure be unexcusable (having S. Peter for my example) if I tell you those things which you know already. An Honest Remembrancer is as needfull,
But yet recounting how many Souls do perish for ever in their Impieties, not so much by wanting Knowledge, as by abounding in the Thoughtlessness of what they know, I shall not sure be unexcusable (having S. Peter for my Exampl) if I tell you those things which you know already. an Honest Remembrancer is as needful,
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Saint Peter hath magnified the office no less than three times together, in that Epistle which he composed a little before his Dissolution. I will not (saith he) be negligent to put you alwayes in Remembrance,
Saint Peter hath magnified the office no less than three times together, in that Epistle which he composed a little before his Dissolution. I will not (Says he) be negligent to put you always in Remembrance,
When I consider that these words were by divine inspiration, and that they were written for our Instruction, yea and inculcated upon us no less than thrice in one Breath; methinks they tacitely reprove us,
When I Consider that these words were by divine inspiration, and that they were written for our Instruction, yea and inculcated upon us no less than thrice in one Breath; methinks they tacitly reprove us,
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for having such wanton and Itching Ears, as will be satisfied with nothing, but what is New. Whereas the Thing that is to us of greatest moment, is not the study of more Knowledge,
for having such wanton and Itching Ears, as will be satisfied with nothing, but what is New. Whereas the Thing that is to us of greatest moment, is not the study of more Knowledge,
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Not the furnishing of our Heads with a Richer Treasure of Speculations, but the laying them up within our Hearts, and the drawing them out into our Lives. Men would not live as they are wont, were they sufficiently mindfull that they are men. Did they but often enough consider,
Not the furnishing of our Heads with a Richer Treasure of Speculations, but the laying them up within our Hearts, and the drawing them out into our Lives. Men would not live as they Are wont, were they sufficiently mindful that they Are men. Did they but often enough Consider,
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how very shortly they are to render a strict Account unto The Iudge, (I say not of every evill work, but) even of every idle word, and of each unprofitable howre;
how very shortly they Are to render a strict Account unto The Judge, (I say not of every evil work, but) even of every idle word, and of each unprofitable hour;
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they would not make so many Demurrs in the important work of their Reformation. The uncertainty of their Time would make them watchfull over their wayes;
they would not make so many Demurs in the important work of their Reformation. The uncertainty of their Time would make them watchful over their ways;
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that how suddenly soever they may be caught (by the common Pursevant of Nature) yet it may not be by a surprise. That they may not die with the Fool's motto [ Non putâram ] in their mouthes.
that how suddenly soever they may be caught (by the Common Pursuivant of Nature) yet it may not be by a surprise. That they may not die with the Fool's motto [ Non putâram ] in their mouths.
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Now to consider my present Text in the most usefull manner that I am able, I must bespeak your best Attention, not so much to the dogmaticall, as to the Applicatory part of my Meditations.
Now to Consider my present Text in the most useful manner that I am able, I must bespeak your best Attention, not so much to the dogmatical, as to the Applicatory part of my Meditations.
and for which I have chosen them to be the subject of mine own; but shall immediately consider them as an entire Doctrinall Proposition, exhibiting to us both the frailty, and frame of man,
and for which I have chosen them to be the Subject of mine own; but shall immediately Consider them as an entire Doctrinal Proposition, exhibiting to us both the frailty, and frame of man,
Nor is He attended onely with vanity, but vexation of spirit. As Iacob said unto Pharaoh, His Dayes are evil, as well as Few. However empty of better Things,
Nor is He attended only with vanity, but vexation of Spirit. As Iacob said unto Pharaoh, His Days Are evil, as well as Few. However empty of better Things,
not onely mixt of the four Elements, but also compounded of Matter and Form. And all things Compounded must be dissolved into the very same principles of which at first they were compos'd.
not only mixed of the four Elements, but also compounded of Matter and Form And all things Compounded must be dissolved into the very same principles of which At First they were composed.
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for in the Day when man goeth to his long home, when the grinders cease, and the windows be darkened, and all the Daughters of Musick are brought low, when the silver cord is once loosed, and the golden Bowl broken, so as the mourners are going about the streets;
for in the Day when man Goes to his long home, when the grinders cease, and the windows be darkened, and all the Daughters of Music Are brought low, when the silver cord is once loosed, and the golden Bowl broken, so as the mourners Are going about the streets;
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When God himself was pleased to be born of a woman, he submitted to the conditions of our Mortality, and had (we know) but a short time to live; for He expir'd by Crucifixion before he was full thirty four, as his younger Brother, whom we commemorate,
When God himself was pleased to be born of a woman, he submitted to the conditions of our Mortality, and had (we know) but a short time to live; for He expired by Crucifixion before he was full thirty four, as his younger Brother, whom we commemorate,
Man hath a short time indeed, as he is born of a woman, because he is born of a woman; for (as it presently follows in the verses immediately after my Text) He cometh forth as a Flower, and (as a flower) he is cut down. He flyeth also as a shadow, and continueth not.
Man hath a short time indeed, as he is born of a woman, Because he is born of a woman; for (as it presently follows in the Verses immediately After my Text) He comes forth as a Flower, and (as a flower) he is Cut down. He flies also as a shadow, and Continueth not.
And therefore Epictetus did fitly argue the very great fickleness and frailty of worldly things, first because they were made, and therefore had their beginning;
And Therefore Epictetus did fitly argue the very great fickleness and frailty of worldly things, First Because they were made, and Therefore had their beginning;
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<2^PAGES^MISSING> Mark is Threescore and Ten, if Moses himself hath set it right. Or place it further, at fourscore; farther yet, at an hundred; the life of man (we see) is short,
<2^PAGES^MISSING> Mark is Threescore and Ten, if Moses himself hath Set it right. Or place it further, At fourscore; farther yet, At an hundred; the life of man (we see) is short,
But how many wayes are there, whereby to frustrate the Intentions and Ends of Nature? How many are there buried before their Birth? How many men's Cradles become their Graves? How many rising Suns are set, almost as soon as they are risen? and overtaken with Darkness in the very Dawning of their Dayes? How many are there (like the good King Iosias, like righteous Abel, and Enoch, and that laudable Person whom now we celebrate,) who are taken away speedily from amongst the wicked,
But how many ways Are there, whereby to frustrate the Intentions and Ends of Nature? How many Are there buried before their Birth? How many men's Cradles become their Graves? How many rising Suns Are Set, almost as soon as they Are risen? and overtaken with Darkness in the very Dawning of their Days? How many Are there (like the good King Iosias, like righteous Abel, and Enoch, and that laudable Person whom now we celebrate,) who Are taken away speedily from among the wicked,
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as it were in the Zenith or Verticall point of their strength, and lustre? It is in every man's power to be Master of our Lives, who is but able to despise his own. Nay 'tis in every one's power who can but wink, to turn our beauty into Darkness; and in times of Pestilence,
as it were in the Zenith or Vertical point of their strength, and lustre? It is in every Man's power to be Master of our Lives, who is but able to despise his own. Nay it's in every one's power who can but wink, to turn our beauty into Darkness; and in times of Pestilence,
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before Nature is spent within us.) Many are sent out of the world, by the Difficulties and hardships of coming in. We are easily cut off, even by eating and drinking, the very Instruments, and Means of Life.
before Nature is spent within us.) Many Are sent out of the world, by the Difficulties and hardships of coming in. We Are Easily Cut off, even by eating and drinking, the very Instruments, and Means of Life.
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Not to speak of those greater slaughters, which are commonly committed by Sword, and Famine, (which yet must both give place to surfet, ) Death may possibly fly to us,
Not to speak of those greater slaughters, which Are commonly committed by Sword, and Famine, (which yet must both give place to surfeit,) Death may possibly fly to us,
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as Philemon of old, to a little Iest. Or else, as Sophocles, to a witty Sentence. We may be eaten up of worms, like mighty Herod. Or prove a Feast for the Rats, like him of Mentz. A man may vomit out his Soul,
as Philemon of old, to a little Jest. Or Else, as Sophocles, to a witty Sentence. We may be eaten up of worms, like mighty Herod. Or prove a Feast for the Rats, like him of Mainz. A man may vomit out his Soul,
like Thalna, by the very excess of his Injoyment. He may be Provender for his Horses, like Diomedes. Or provision for his Hounds, like Actaeon and Lucian. Or else like Tullu• Hostilius, he may be burnt up quick with a flash of Lightning. Or if there were nothing from without, which could violently break off our Thread of Life, (and which by being a slender thread is very easily cut asunder) we have a thousand Intesline Enemies to dispatch us speedily from within. There is hardly any thing in the Body, but furnisheth matter for a Disease. there is not an Arterie, or a Vein, but is a room in Natures work-house, wherein our Humors (as so many Cyclops's ) are forging those Instruments of Mortality, which every moment of our Lives are able to sweep us into our Graves.
like Thalna, by the very excess of his Enjoyment. He may be Provender for his Horses, like Diomedes. Or provision for his Hounds, like actaeon and Lucian. Or Else like Tullu• Hostilius, he may be burned up quick with a flash of Lightning. Or if there were nothing from without, which could violently break off our Thread of Life, (and which by being a slender thread is very Easily Cut asunder) we have a thousand Intesline Enemies to dispatch us speedily from within. There is hardly any thing in the Body, but furnisheth matter for a Disease. there is not an Artery, or a Vein, but is a room in Nature's workhouse, wherein our Humours (as so many Cyclops's) Are forging those Instruments of Mortality, which every moment of our Lives Are able to sweep us into our Graves.
An ordinary Apoplexie, or a little Impostume in the Brain, or a sudding rising of the Lights, is enough to make a man Dye in Health; and may lodge him in Heaven or in Hell, before he hath the leasure to cry for Mercy.
an ordinary Apoplexy, or a little Impostume in the Brain, or a sudding rising of the Lights, is enough to make a man Die in Health; and may lodge him in Heaven or in Hell, before he hath the leisure to cry for Mercy.
and as frail, as the Apples of Sodom; which being specious to the Eye, did fall to crumbles by every Touch. The frame of our building is not onely so frail, but (as some have thought) so ridiculous, that if we contemplate the body of man in his condition of Mortality, and by reflecting upon the soul do thereby prove it to be Immortall, we shall be tempted to stand amazed at the inequality of the Match, but that to wonder at our Frailty, were but to wonder that we are Men. Yet sure if We, that is, our souls (for our bodies are so far from being Us, that we can hardly call them Ours, ) are not capable of corruption, our Bodies were not intended for our Husbands, but for our Houses; whose Dores will either be open that we may go forth,
and as frail, as the Apples of Sodom; which being specious to the Eye, did fallen to crumbles by every Touch. The frame of our building is not only so frail, but (as Some have Thought) so ridiculous, that if we contemplate the body of man in his condition of Mortality, and by reflecting upon the soul do thereby prove it to be Immortal, we shall be tempted to stand amazed At the inequality of the Match, but that to wonder At our Frailty, were but to wonder that we Are Men. Yet sure if We, that is, our Souls (for our bodies Are so Far from being Us, that we can hardly call them Ours,) Are not capable of corruption, our Bodies were not intended for our Husbands, but for our Houses; whose Doors will either be open that we may go forth,
or whose Building will be ruinous, that needs we must; we cannot, by any means possible, make it the place of our Continuance; for though our bodies (as saith our Saviour) are not so glorious as the Lillies, yet (saith Job) they are as frail. And by that time (with David) they wax old as doth a garment, how earnestly (with S. Paul) shall we groan to be cloath'd upon? to be cloathed with New apparell,
or whose Building will be ruinous, that needs we must; we cannot, by any means possible, make it the place of our Continuance; for though our bodies (as Says our Saviour) Are not so glorious as the Lilies, yet (Says Job) they Are as frail. And by that time (with David) they wax old as does a garment, how earnestly (with S. Paul) shall we groan to be clothed upon? to be clothed with New apparel,
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whilst that the old is turning? for when Christ shall come in the clouds with his holy Angels, at once to restore, and to reform our Nature, he shall change our vile bodies, that they may be fashioned like unto his glorious body.
while that the old is turning? for when christ shall come in the Clouds with his holy Angels, At once to restore, and to reform our Nature, he shall change our vile bodies, that they may be fashioned like unto his glorious body.
though it shall be glorious, yet now 'tis vile; though it shall be immarcescible, yet now 'tis fading; though it shall be a long life, 'tis now a short one.
though it shall be glorious, yet now it's vile; though it shall be immarcescible, yet now it's fading; though it shall be a long life, it's now a short one.
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Death come's so hastily upon us, that we never can see it, till we are blind. We cannot but know that it is short, for we fade away suddenly like the grass;
Death come's so hastily upon us, that we never can see it, till we Are blind. We cannot but know that it is short, for we fade away suddenly like the grass;
or waking, we are alwayes flying upon the wings of Time; And even this very Instant, whilst I am speaking, doth set us well on towards our Journey's end;
or waking, we Are always flying upon the wings of Time; And even this very Instant, while I am speaking, does Set us well on towards our Journey's end;
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And whilst we all are Travelling to the very same Countrey, (I mean the Land of forgetfulness, without considering it as an Antichamber to Heaven or Hell, ) although we walk thither in severall Rodes; 'tis plain that he who lives longest, goes but the farthest way about, and that he who dyes soonest, goes the nearest way home.
And while we all Are Traveling to the very same Country, (I mean the Land of forgetfulness, without considering it as an Antichamber to Heaven or Hell,) although we walk thither in several Rhodes; it's plain that he who lives longest, Goes but the farthest Way about, and that he who dies soonest, Goes the nearest Way home.
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I remember it was the humour, I know not whether of a more Cruell, or Capricious Emperour, to put a Tax upon child-births; to make it a thing excizeable, for a man to be born of a woman.
I Remember it was the humour, I know not whither of a more Cruel, or Capricious Emperor, to put a Tax upon child-births; to make it a thing excizeable, for a man to be born of a woman.
As if he had farm'd Gods Custom-house, he made every man fine for being a Man; which as it was a great Instance of his Cruelty, so 'twas as good an Embleme of our frailty., our state of Pilgrimage upon Earth.
As if he had farmed God's Custom-house, he made every man fine for being a Man; which as it was a great Instance of his Cruelty, so 'twas as good an Emblem of our frailty., our state of Pilgrimage upon Earth.
For we arrive at this World, as at a forraign and strange Country; where I am sure it is proper, although not just, that we pay Tole for our very landing. And then being landed, we are such transitory Inhabitants, that we do not so properly dwell here,
For we arrive At this World, as At a foreign and strange Country; where I am sure it is proper, although not just, that we pay Tole for our very landing. And then being landed, we Are such transitory Inhabitants, that we do not so properly dwell Here,
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But as the son of a woman hath but a few dayes to live, so it follows in the Text, that even those few dayes are full of Trouble. And indeed so they are, in whatsoever Condition a man is plac'd:
But as the son of a woman hath but a few days to live, so it follows in the Text, that even those few days Are full of Trouble. And indeed so they Are, in whatsoever Condition a man is placed:
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illustriously unhappy. If he lives as he ought, he hath the trouble of self-denyalls; the trouble of mortifying the flesh, with the affections and lusts; the trouble of being in Deaths often; the trouble of crucifying himself,
illustriously unhappy. If he lives as he ought, he hath the trouble of self-denials; the trouble of mortifying the Flesh, with the affections and Lustiest; the trouble of being in Death's often; the trouble of crucifying himself,
and of dying daily. If to avoid those Troubles, he lives in pleasure, as he ought not, he hath the trouble of being told, that he is dead whilst he lives; the trouble to think that he must dye; the trouble to fear (whilst he is dying) that he must live when he is dead, that he may dye eternally.
and of dying daily. If to avoid those Troubles, he lives in pleasure, as he ought not, he hath the trouble of being told, that he is dead while he lives; the trouble to think that he must die; the trouble to Fear (while he is dying) that he must live when he is dead, that he may die eternally.
Not to speak of those troubles which a man suffers in his Nonage, by being weaned from the breast, and by breeding teeth; in his boyage and youth, by bearing the yoke of subjection,
Not to speak of those Troubles which a man suffers in his Nonage, by being weaned from the breast, and by breeding teeth; in his boyage and youth, by bearing the yoke of subjection,
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Nor to speak of those Troubles which flow in upon him from every quarter, whether by Losses, or Affronts, Contempts, or Envyings, by the anguish of some Maladies,
Nor to speak of those Troubles which flow in upon him from every quarter, whither by Losses, or Affronts, Contempts, or Envyings, by the anguish of Some Maladies,
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and by the loathsomness of others; rather then want matter of trouble, he will be most of all troubled that he hath nothing to vex him. In his sober Intervalls and Fits,
and by the loathsomeness of Others; rather then want matter of trouble, he will be most of all troubled that he hath nothing to vex him. In his Sobrium Intervals and Fits,
when he considers that he must dye, and begins to cast up the accounts of his sins, it will be some trouble to him that he is without chaslisement, whereby he knowes he is a Bastard and not a son.
when he considers that he must die, and begins to cast up the accounts of his Sins, it will be Some trouble to him that he is without chaslisement, whereby he knows he is a Bastard and not a son.
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but some are troubled on every side. Insomuch that they themselves are the greatest Trouble unto themselves; and 'tis a kind of death to them, that they cannot dye.
but Some Are troubled on every side. Insomuch that they themselves Are the greatest Trouble unto themselves; and it's a kind of death to them, that they cannot die.
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We find King David so sick of Life, as to fall a wishing for the wings of a Dove, that so his soul might fly away from the great Impediments of his Body.
We find King David so sick of Life, as to fallen a wishing for the wings of a Dove, that so his soul might fly away from the great Impediments of his Body.
He confessed his Dayes were at the longest but a span, and yet he complained they were no shorter. It seems that Span was as the span of a wither'd Hand; which the farther he stretched out, the more it griev'd him.
He confessed his Days were At the longest but a span, and yet he complained they were no shorter. It seems that Span was as the span of a withered Hand; which the farther he stretched out, the more it grieved him.
He was weary of his groaning. His soul did pant after Heaven, and even thirsted for God. And he might once more have cryed (though in another sense) Woe is me, that I am constrain'd to dwell with Meseck,
He was weary of his groaning. His soul did pant After Heaven, and even thirsted for God. And he might once more have cried (though in Another sense) Woe is me, that I am constrained to dwell with Meshech,
Who after a first or second Course (as I may say) of living, as if he had surfetted of Life, cryed out in hast, It is enough; and with the very same breath, desired God to take away; for so faith the Scripture, 1 Kings 19. 4. He went into the Wilderness (a solitary place) and there be sate under a Iuniper (in a melancholy posture) and requested of God that he might dye (in a very disconsolate and dolefull manner,) even pouring forth his soul in these melting Accents, It is enough now, O Lord, take away my life,
Who After a First or second Course (as I may say) of living, as if he had surfeited of Life, cried out in haste, It is enough; and with the very same breath, desired God to take away; for so faith the Scripture, 1 Kings 19. 4. He went into the Wilderness (a solitary place) and there be sat under a Juniper (in a melancholy posture) and requested of God that he might die (in a very disconsolate and doleful manner,) even pouring forth his soul in these melting Accents, It is enough now, Oh Lord, take away my life,
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And if the Dayes of Elijah were full of trouble, how was Iob overwhelmed, and running over with his Calamity? when the Terrours of God did set themselves in aray against him, how did he long for destruction? O (saith he) that I might have my request, that God would grant me the thing that I long for!
And if the Days of Elijah were full of trouble, how was Job overwhelmed, and running over with his Calamity? when the Terrors of God did Set themselves in array against him, how did he long for destruction? O (Says he) that I might have my request, that God would grant me the thing that I long for!
why did I not give up the ghost when I came out of the Belly? And then for the Life of our blessed Saviour, who is call'd by way of Eminence, The Son of Man; as I observ'd before that it was short, so must I here put you in mind that it was full of Trouble. He was therefore call'd by way of Eminence, Vir Dolorum, A Man of sorrows. The Prophet adds, he was acquainted with Grief. For the whole Tenor of his Life was a continuation of his Calamities.
why did I not give up the ghost when I Come out of the Belly? And then for the Life of our blessed Saviour, who is called by Way of Eminence, The Son of Man; as I observed before that it was short, so must I Here put you in mind that it was full of Trouble. He was Therefore called by Way of Eminence, Vir Dolorum, A Man of sorrows. The Prophet adds, he was acquainted with Grief. For the Whole Tenor of his Life was a continuation of his Calamities.
even because they have felt it so full of Trouble. But enough hath been said concerning the Doctrine of the Text. And it lyes upon us to make some use.
even Because they have felt it so full of Trouble. But enough hath been said Concerning the Doctrine of the Text. And it lies upon us to make Some use.
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First then let us consider, that if man (as born of a woman) hath but a short time to live, It concerns us to take up the prayer of David, that God will teach us to know our End,
First then let us Consider, that if man (as born of a woman) hath but a short time to live, It concerns us to take up the prayer of David, that God will teach us to know our End,
for you have much goods laid up for many years: for (alas!) how can we know, (silly creatures as we are,) but that this very Night, nay this very minute, either they may be taken from us, or we from them? there is such a fadeingness on their parts,
for you have much goods laid up for many Years: for (alas!) how can we know, (silly creatures as we Are,) but that this very Night, nay this very minute, either they may be taken from us, or we from them? there is such a fadeingness on their parts,
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And behaving our selves among the Gentiles, as a chosen Generation, a Royall Priesthood, an holy Nation, a peculiar People, we shall shew forth his praise, who hath called us out of Darkness, into his marvellous Light.
And behaving our selves among the Gentiles, as a chosen Generation, a Royal Priesthood, an holy nation, a peculiar People, we shall show forth his praise, who hath called us out of Darkness, into his marvellous Light.
Secondly let us consider, that since our Life is uncertain, as well as short, (inasmuch as we know not how short it is) it concerns us immediately, to labour hard in the Improvement of this our span into Eternity; to employ our very short and uncertain Time, in making a seasonable provision against them both; I mean, it's shortness, and its uncertainty. For shall we be lavish even of that, which is so easily lost, and of which we have so very little, and every minute of which Little does carry so great a weight with it,
Secondly let us Consider, that since our Life is uncertain, as well as short, (inasmuch as we know not how short it is) it concerns us immediately, to labour hard in the Improvement of this our span into Eternity; to employ our very short and uncertain Time, in making a seasonable provision against them both; I mean, it's shortness, and its uncertainty. For shall we be lavish even of that, which is so Easily lost, and of which we have so very little, and every minute of which Little does carry so great a weight with it,
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as will be either a kind of Pulley to help raise us up to Heaven, or else a Clogg to pull us down to the lowest Hell? Of whatsoever we may be wastefull, we ought to be charie of our Time, which doth incontinently perish, and will eternally be reckoned on our account. Per•unt & imputantur, the Epigrammatist could say of his pretious Hours.
as will be either a kind of Pulley to help raise us up to Heaven, or Else a Clog to pull us down to the lowest Hell? Of whatsoever we may be wasteful, we ought to be chary of our Time, which does incontinently perish, and will eternally be reckoned on our account. Per•unt & imputantur, the Epigrammatist could say of his precious Hours.
] He might have said as well in respect of wisdome, and by consequence as well in respect of long life. For as the fear of the Lord is solid wisdom, and to depart from Evil is understanding;
] He might have said as well in respect of Wisdom, and by consequence as well in respect of long life. For as the Fear of the Lord is solid Wisdom, and to depart from Evil is understanding;
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To be devoted (like Anna ) to the House of God, so as to serve him night and day with fasting and prayers, and not to content our selves with that which is meerly lawfull, or barely enough to serve turn, (as men do commonly reason within themselves,) but to study the things that are more excellent, to streine hard towards perfection, to forget those things that are behind,
To be devoted (like Anna) to the House of God, so as to serve him night and day with fasting and Prayers, and not to content our selves with that which is merely lawful, or barely enough to serve turn, (as men do commonly reason within themselves,) but to study the things that Are more excellent, to strain hard towards perfection, to forget those things that Are behind,
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and to reach forth unto those things that are before, pressing on towards the mark, for the prize of the high calling of God in Christ Iesus, this is to amplisie our lives,
and to reach forth unto those things that Are before, pressing on towards the mark, for the prize of the high calling of God in christ Iesus, this is to amplify our lives,
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and as the want of stature many times is supply'd in thickness, so this is to live a great deal in the little time of our duration. Ampliat Aetatis spa•ium sibi Vir bonus, hoc est Vivere bis, Vitâ posse priore srui.
and as the want of stature many times is supplied in thickness, so this is to live a great deal in the little time of our duration. Ampliate Aetatis spa•ium sibi Vir bonus, hoc est Vivere bis, Vitâ posse priore srui.
As we are thus to provide against the shortness, so in like manner we must provide against the uncertainty of our time. And the way to do that, is to distrust the future, and to lay hold upon the present; so to live every houre,
As we Are thus to provide against the shortness, so in like manner we must provide against the uncertainty of our time. And the Way to do that, is to distrust the future, and to lay hold upon the present; so to live every hour,
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as if we were not to live the next. Having a short time to live, our time to repent cannot be long. And not assured of the morrow, 'tis madness not to repent to-day: when we see many persons of the most promising countenance,
as if we were not to live the next. Having a short time to live, our time to Repent cannot be long. And not assured of the morrow, it's madness not to Repent today: when we see many Persons of the most promising countenance,
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and the most prosperous constitution, not onely snatched by an early, but sudden death, why should we not seriously consider, that we may be of their number, having no promise of the contrary, either within, or without us? What happens to any man, may happen to every man;
and the most prosperous constitution, not only snatched by an early, but sudden death, why should we not seriously Consider, that we may be of their number, having no promise of the contrary, either within, or without us? What happens to any man, may happen to every man;
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'Tis true indeed, that we may live till we are old; but 'tis as true, that we may dye whilst we are young; and therefore the later possibility should as well prevail with us for a dispatch of our repentance,
It's true indeed, that we may live till we Are old; but it's as true, that we may die while we Are young; and Therefore the later possibility should as well prevail with us for a dispatch of our Repentance,
as the former too too often prevails upon us for a delay. Nay if we procrastinate our repentance, in hope of living till we are old, how much rather should we precipitate it,
as the former too too often prevails upon us for a Delay. Nay if we procrastinate our Repentance, in hope of living till we Are old, how much rather should we precipitate it,
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and a sad eternity in hell, if we deferr our repentance (I do not say till we are old, but if we deferr it) being young, till we are one day older then now we are. And shall we deferr it beyond to-day, because we may do it as well to-morrow? This is madness unexpressible.
and a sad eternity in hell, if we defer our Repentance (I do not say till we Are old, but if we defer it) being young, till we Are one day older then now we Are. And shall we defer it beyond today, Because we may do it as well tomorrow? This is madness unexpressible.
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For as 'tis true that we may, so 'tis as true that we may not. Our knowledge of the one, is just as little as of the other. (Or rather our ignorance is just as much. ) And shall we dare to tempt God, by presuming upon that which we do not know? Are heaven and hell such triviall things,
For as it's true that we may, so it's as true that we may not. Our knowledge of the one, is just as little as of the other. (Or rather our ignorance is just as much.) And shall we Dare to tempt God, by presuming upon that which we do not know? are heaven and hell such trivial things,
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as to be put to a bare adventure? shall we play for salvation, as it were by filliping cross or pile? implicitly saying within our selves, if we live till the morrow, we will repent and be saved;
as to be put to a bore adventure? shall we play for salvation, as it were by filliping cross or pile? implicitly saying within our selves, if we live till the morrow, we will Repent and be saved;
but if we dye before night, we will dye in our sins and be damned for ever? shall we reason within our selves, that though we know our own death may be as sudden as other men's,
but if we die before night, we will die in our Sins and be damned for ever? shall we reason within our selves, that though we know our own death may be as sudden as other men's,
as well as hitherto we have done? what is this but to dally with the day of judgement, or to bewray our disbelief that there is any such thing? Its true we may live untill the morrow, and so on the morrow we may repent.
as well as hitherto we have done? what is this but to dally with the day of judgement, or to bewray our disbelief that there is any such thing? Its true we may live until the morrow, and so on the morrow we may Repent.
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But what is this to the purpose, that 'tis certain we may, whilst 'tis as doubtfull whether we shall? Is it not good to make sure of happiness, by repenting seriously at present, rather then let it lye doubtfull, by not repenting untill anon? Methinks we should easily be persuaded to espouse that course, which we are throughly convinced doth tend the most to our Advantage.
But what is this to the purpose, that it's certain we may, while it's as doubtful whither we shall? Is it not good to make sure of happiness, by repenting seriously At present, rather then let it lie doubtful, by not repenting until anon? Methinks we should Easily be persuaded to espouse that course, which we Are thoroughly convinced does tend the most to our Advantage.
and do esteem it the greatest prudence to take 〈 ◊ 〉 pleasure whilst they are young, reserving the work 〈 ◊ 〉 mortification for times of sickness and old age, (when 'twill be easie to leave their pleasures, because their pleasures will leave them, ) yet in the judgement of God the Son, (the word and wisdom of the Father ) 'tis the part of a blockhead and a fool, to make account of more years, then he is sure of dayes or hours. He is a sot, as well as a sinner, who does adjourn and shift off the amendment of his life, perhaps till twenty,
and do esteem it the greatest prudence to take 〈 ◊ 〉 pleasure while they Are young, reserving the work 〈 ◊ 〉 mortification for times of sickness and old age, (when it'll be easy to leave their pleasures, Because their pleasures will leave them,) yet in the judgement of God the Son, (the word and Wisdom of the Father) it's the part of a blockhead and a fool, to make account of more Years, then he is sure of days or hours. He is a sot, as well as a sinner, who does adjourn and shift off the amendment of his life, perhaps till twenty,
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or thirty, or fourty years after his death. 'Tis true indeed that Hezekiah, whilst he was yet in the confines and skirts of death, had a lease of life granted no less than fifteen years long; but he deferred not his repentance one day the longer. And shall we adventure to live an hour in an impenitent estate, who have not a lease of life promised, no not so much as for an hour? shall we dare enter into our beds,
or thirty, or fourty Years After his death. It's true indeed that Hezekiah, while he was yet in the confines and skirts of death, had a lease of life granted no less than fifteen Years long; but he deferred not his Repentance one day the longer. And shall we adventure to live an hour in an impenitent estate, who have not a lease of life promised, no not so much as for an hour? shall we Dare enter into our Beds,
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and sleep securely any one night, not thinking how we may awake, whether in heaven or in hell? we know 'tis timely repentance which must secure us of the one, and 'tis finall impenitence which gives us assurance of the other. What the Apostle of the Gentiles hath said of wrath, may be as usefully spoken of every other provoking sin, Let not the Sun go down upon it.
and sleep securely any one night, not thinking how we may awake, whither in heaven or in hell? we know it's timely Repentance which must secure us of the one, and it's final impenitence which gives us assurance of the other. What the Apostle of the Gentiles hath said of wrath, may be as usefully spoken of every other provoking since, Let not the Sun go down upon it.
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Let us not live in any sin untill the Sun is gone down, because we are far from being sure that we shall live till Sun rising. How many Professors go to sleep, (when the Sun is down,
Let us not live in any since until the Sun is gone down, Because we Are Far from being sure that we shall live till Sun rising. How many Professors go to sleep, (when the Sun is down,
and the curtains of the night are drawn about them,) in a state of drunkenness or adultery, in a state of avarice or malice, in a state of sacriledge or rebellion, in a state of deceitfulness and hypocrisie, without the least consideration how short a time they have to live, and how very much shorter then they imagine? Yet unless they believe they can dream devoutly, and truly repent when they are sleeping, they cannot but know they are damn'd for ever, if the day of the Lord shall come upon them as a thief in the night, and catch them napping in their impieties.
and the curtains of the night Are drawn about them,) in a state of Drunkenness or adultery, in a state of avarice or malice, in a state of sacrilege or rebellion, in a state of deceitfulness and hypocrisy, without the least consideration how short a time they have to live, and how very much shorter then they imagine? Yet unless they believe they can dream devoutly, and truly Repent when they Are sleeping, they cannot but know they Are damned for ever, if the day of the Lord shall come upon them as a thief in the night, and catch them napping in their impieties.
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Consider it all ye that forget your selves. That forget how few your dayes are, and how full of misery. Consider your bodies, from whence they came; and consider your souls, whether it is that they are going. Consider your life is in your breath, and your breath is in your nostrils; and that in the management of a moment, (for the better,
Consider it all you that forget your selves. That forget how few your days Are, and how full of misery. Consider your bodies, from whence they Come; and Consider your Souls, whither it is that they Are going. Consider your life is in your breath, and your breath is in your nostrils; and that in the management of a moment, (for the better,
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or for the worse,) there dependeth either a joyfull or a sad eternity. If our Time were certain as well as short, (or rather if we were certain how short it is, there might be some colour or pretence, for the posting off of our Reformation.
or for the Worse,) there dependeth either a joyful or a sad eternity. If our Time were certain as well as short, (or rather if we were certain how short it is, there might be Some colour or pretence, for the posting off of our Reformation.
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But since we know not at what hour our Lord will come, this should mightily ingage us to be hourely standing upon our watch. And this may suffice for the subject of our second Consideration.
But since we know not At what hour our Lord will come, this should mightily engage us to be hourly standing upon our watch. And this may suffice for the Subject of our second Consideration.
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and less devoted to self-preservation, and less afraid of the cross of Christ, when our Faith shall be called to the severest Trialls. O death (saith the son of Sirach) acceptable is thy sentence unto the needy,
and less devoted to self-preservation, and less afraid of the cross of christ, when our Faith shall be called to the Severest Trials. Oh death (Says the son of Sirach) acceptable is thy sentence unto the needy,
If the Empress Barbara had been orthodox, in believing mens souls to be just as mortall as their bodies, death at least would be capable of this applause and commendation, that it puts a conclusion to all our troubles. If we did not fear him, who can cast both body and soul into hell, we should not need fear them, who can destroy the body onely;
If the Empress Barbara had been orthodox, in believing men's Souls to be just as Mortal as their bodies, death At least would be capable of this applause and commendation, that it puts a conclusion to all our Troubles. If we did not Fear him, who can cast both body and soul into hell, we should not need Fear them, who can destroy the body only;
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as regenerate and born of God, hath a long time to live, and is full of bliss. A life so long, that it runs parallel with eternity; and therefore (without a Catachresis ) we cannot use such an expression,
as regenerate and born of God, hath a long time to live, and is full of bliss. A life so long, that it runs parallel with eternity; and Therefore (without a Catachresis) we cannot use such an expression,
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Nor is it a wretched eternity, of which a man may have the priviledge as he is born of a woman; but an eternity of bliss, which is competent to him as born of God. And of this bliss there is such a fullness, that our Heads are too thick, to understand it.
Nor is it a wretched eternity, of which a man may have the privilege as he is born of a woman; but an eternity of bliss, which is competent to him as born of God. And of this bliss there is such a fullness, that our Heads Are too thick, to understand it.
we shall groan, and groan earnestly, to be uncloathed of our bodies with which we are burdened, if we live by this faith, that we shall be cloathed upon with our house from heaven;
we shall groan, and groan earnestly, to be Unclothed of our bodies with which we Are burdened, if we live by this faith, that we shall be clothed upon with our house from heaven;
we shall cheerfully lay down our bodies in the dust, when 'tis to rest in his peace, who will certainly raise us by his power, that we may rest and reign with him in glory.
we shall cheerfully lay down our bodies in the dust, when it's to rest in his peace, who will Certainly raise us by his power, that we may rest and Reign with him in glory.
THus have I done with my Text, though but in the middle of my Sermon; and but briefly considered it in its Antithesis, because it is not pertinent any otherwise,
THus have I done with my Text, though but in the middle of my Sermon; and but briefly considered it in its Antithesis, Because it is not pertinent any otherwise,
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then by affording to such as are Mourners, a use of comfort. And because I am confident, that there are many such here, (when I consider how many losses lye wrapt in one ) not onely wearers of black, but serious Mourners, whose very souls and insides are hung with sable,
then by affording to such as Are Mourners, a use of Comfort. And Because I am confident, that there Are many such Here, (when I Consider how many losses lie wrapped in one) not only wearers of black, but serious Mourners, whose very Souls and insides Are hung with sable,
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And well may that person become our Text, who was himself a living Sermon; since the integrity of his life was truly doctrinal, and the resplendent piety of his death a very pertinent application. I am sure 'tis well known in another place,
And well may that person become our Text, who was himself a living Sermon; since the integrity of his life was truly doctrinal, and the resplendent piety of his death a very pertinent application. I am sure it's well known in Another place,
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and therefore I hope 'tis believed in this, that I am none of their number, who use to scatter abroad their Eulogies upon every man's Hearse, meerly as customary offerings, or things of course.
and Therefore I hope it's believed in this, that I am none of their number, who use to scatter abroad their Eulogies upon every Man's Hearse, merely as customary offerings, or things of course.
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No, those alone are my seasons wherein to make narratives of the dead, when it may righteously be done for the use and benefit of the living. You know that Jesus the son of Sirach doth set himself solemnly to the work:
No, those alone Are my seasons wherein to make narratives of the dead, when it may righteously be done for the use and benefit of the living. You know that jesus the son of Sirach does Set himself solemnly to the work:
But in this one thing, he had the least resemblance unto his Saviour, who was hated by many, despised by more, and basely forsaken almost by all. This is therefore no commendation, on which our Saviour proclaims a Woe. Woe be to you when all men speak well of you.
But in this one thing, he had the least resemblance unto his Saviour, who was hated by many, despised by more, and basely forsaken almost by all. This is Therefore no commendation, on which our Saviour proclaims a Woe. Woe be to you when all men speak well of you.
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Nor do I say that this worthy Gentleman was ill spoken of by none, (he was sure too worthy to be so befriended by the world ) I onely say that I have seldom or never heard it. And he was so much the less obnoxious to the dishonesty of the Tongue,
Nor do I say that this worthy Gentleman was ill spoken of by none, (he was sure too worthy to be so befriended by the world) I only say that I have seldom or never herd it. And he was so much the less obnoxious to the dishonesty of the Tongue,
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because (as far as his Quality would give him leave) he ever delighted in that obscurity, which most young Gentlemen are wont to shun. For although his extraction (we know) was noble, and his fortune extremely fair, though his naturall parts and abilities were truly great, as well as greatly improved by art and industry, (he having been Master of many Languages,
Because (as Far as his Quality would give him leave) he ever delighted in that obscurity, which most young Gentlemen Are wont to shun. For although his extraction (we know) was noble, and his fortune extremely fair, though his natural parts and abilities were truly great, as well as greatly improved by art and industry, (he having been Master of many Languages,
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and (I am sure) well vers'd in great variety of Learning) yet still his modesty and his meekness were so much greater then all the rest, that (in a perfect contrariety to the vainglorious and hypocriticall) he ever turn'd his worst side outward. The late retir'dness of his life made him so blameless and inoffensive, that I suppose it hath ditted the mouth of envie.
and (I am sure) well versed in great variety of Learning) yet still his modesty and his meekness were so much greater then all the rest, that (in a perfect contrariety to the vainglorious and hypocritical) he ever turned his worst side outward. The late retiredness of his life made him so blameless and inoffensive, that I suppose it hath ditted the Mouth of envy.
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It was no doubt an effect of those two virtues, (I mean his modesty and his meekness ) that he so constantly observed that Apostolicall Precept, Iames 1. 19. For he, if any man living, was swift to hear, but slow to speak. And when he thought it his turn to speak, it was rather much, than in many words. As the speech of Menelaus describ'd by Homer, so perfectly free were his discourses, from the fault of impertinence, or superfluity.
It was no doubt an Effect of those two Virtues, (I mean his modesty and his meekness) that he so constantly observed that Apostolical Precept, James 1. 19. For he, if any man living, was swift to hear, but slow to speak. And when he Thought it his turn to speak, it was rather much, than in many words. As the speech of Menelaus described by Homer, so perfectly free were his discourses, from the fault of impertinence, or superfluity.
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So far was he from sitting down in the chair of the scornfull, (as too many of his quality are wont to do) nay so far from walking in the counsels of the ungodly (from the time that he found them to be such, ) that he made it his care and chiefest caution, (in his later years more especially,) not so much as to stand in the way of sinners.
So Far was he from sitting down in the chair of the scornful, (as too many of his quality Are wont to do) nay so Far from walking in the Counsels of the ungodly (from the time that he found them to be such,) that he made it his care and chiefest caution, (in his later Years more especially,) not so much as to stand in the Way of Sinners.
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whose Oxe have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith,
whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith,
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'Tis this that speaks a man right honest; which is a nobler title then right honourable, though I may say very truely, that he had many due titles of honour too.
It's this that speaks a man right honest; which is a Nobler title then right honourable, though I may say very truly, that he had many due titles of honour too.
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For not to speak of his Ancestors, who came in hether with the Conquest, and that from the city Poitou in France, (from whence they derived the name of Peyto ) I think it more for his honour, to have been many wayes good; to wit, a good husband and a good father; a good master and a good friend; a good neighbour and a good land-lord; a good christian and a good man. And, which is a sign of more goodness then all the rest, he never thought he was good enough; especially in the first, and the two last particulars.
For not to speak of his Ancestors, who Come in hither with the Conquest, and that from the City Poitou in France, (from whence they derived the name of Peyto) I think it more for his honour, to have been many ways good; to wit, a good husband and a good father; a good master and a good friend; a good neighbour and a good landlord; a good christian and a good man. And, which is a Signen of more Goodness then all the rest, he never Thought he was good enough; especially in the First, and the two last particulars.
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It is an excellent ingredient in that religious composition, which he had sent before him to bless his soul, and left behind him in memory to perfume his name too, that having been charged with a debt, (whether by his Father's last will and testament,
It is an excellent ingredient in that religious composition, which he had sent before him to bless his soul, and left behind him in memory to perfume his name too, that having been charged with a debt, (whither by his Father's last will and Testament,
because untill he had done justice, he knew he could not so well shew works of mercy; and that was doubtless a pregnant token of walking humbly with his God.
Because until he had done Justice, he knew he could not so well show works of mercy; and that was doubtless a pregnant token of walking humbly with his God.
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(Tit. 2. 13.) the first implying our whole duty towards our selves, the second towards our neighbour, the third towards our God. That extraordinary person, of whom I speak, doth seem to me, as well as others, to have reached those ends.
(Tit. 2. 13.) the First implying our Whole duty towards our selves, the second towards our neighbour, the third towards our God. That extraordinary person, of whom I speak, does seem to me, as well as Others, to have reached those ends.
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so eminently righteous, that (as I said) he was in pain, till he had rendred to every man his due. Being so sober, and so righteous, he is inferred to have been so godly too,
so eminently righteous, that (as I said) he was in pain, till he had rendered to every man his endue. Being so Sobrium, and so righteous, he is inferred to have been so godly too,
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for give me leave to tell you, what is not every day considered, that the most materiall part of godliness is morall honesty. Nor was there any thing more conspicuous in the holy life of our blessed Lord.
for give me leave to tell you, what is not every day considered, that the most material part of godliness is moral honesty. Nor was there any thing more conspicuous in the holy life of our blessed Lord.
The second Table is the touchstone of our obedience unto the first. And to apply what I say unto the honourable person of whom I speak, we may conclude him to have lived the life of faith, because we find him to have dyed the death of the righteous.
The second Table is the touchstone of our Obedience unto the First. And to apply what I say unto the honourable person of whom I speak, we may conclude him to have lived the life of faith, Because we find him to have died the death of the righteous.
To pass on therefore towards his death, as the fittest transition unto his buriall; I am enabled to say of him, (by such as were eye and ear witnesses,) that he abundantly injoyed [ that NONLATINALPHABET ] that happy calmness of death, which the Emperour Augustus was wont to pray for.
To pass on Therefore towards his death, as the Fittest transition unto his burial; I am enabled to say of him, (by such as were eye and ear Witnesses,) that he abundantly enjoyed [ that ] that happy calmness of death, which the Emperor Augustus was wont to pray for.
For first however he was sick of a burning Feaver, (which carried him up like Elias in a fiery Chariot ) yet he had this rare happiness which is the priviledge of a few, that he even injoyed his whole disease without the least taint of deliration. That knot of union betwixt his body and his soul, was not violently broken, but very leasurely untyed; they having parted like two friends, not by a rude falling-out, but a loving farewell. Thus was his Euthanasia in the first acception of the word.
For First however he was sick of a burning Fever, (which carried him up like Elias in a fiery Chariot) yet he had this rare happiness which is the privilege of a few, that he even enjoyed his Whole disease without the least taint of deliration. That knot of Union betwixt his body and his soul, was not violently broken, but very leisurely untied; they having parted like two Friends, not by a rude falling-out, but a loving farewell. Thus was his Euthanasia in the First acception of the word.
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The first is suddenness, and the second is sin. He was so arm'd against the first, that he did not onely take care for the setting his outward house in order, to the end that nothing in this world might trash his flight towards a better; but he also sent for the Divine, to imp the wings of his devotion;
The First is suddenness, and the second is since. He was so armed against the First, that he did not only take care for the setting his outward house in order, to the end that nothing in this world might trash his flight towards a better; but he also sent for the Divine, to imp the wings of his devotion;
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so well was he arm'd against the first of those Phobera, and that by the help of our English Litanie, which prompt's us to pray against sudden Death; and which he commanded one of his servants to assist him with upon his death bed, bestowing upon it (when he had done) a great deal of holy admiration.
so well was he armed against the First of those Phobera, and that by the help of our English Litany, which prompt's us to pray against sudden Death; and which he commanded one of his Servants to assist him with upon his death Bed, bestowing upon it (when he had done) a great deal of holy admiration.
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and his deep resentment of all his sins, those of the times more especially, in which he deplored his unhappiness that he had had a great share, (till God was pleased in much mercy to shew him that errour of his judgement, by which the errour of his practice was bred and cherish'd,) Next for his hatred of himself in the remembrance of them, (though we may say, that in comparison with many others alive and dead, he had kept himself unspotted from the world, ) then for his steadfast resolutions of better life, of making ample satisfaction for every ill that he had done,
and his deep resentment of all his Sins, those of the times more especially, in which he deplored his unhappiness that he had had a great share, (till God was pleased in much mercy to show him that error of his judgement, by which the error of his practice was bred and cherished,) Next for his hatred of himself in the remembrance of them, (though we may say, that in comparison with many Others alive and dead, he had kept himself unspotted from the world,) then for his steadfast resolutions of better life, of making ample satisfaction for every ill that he had done,
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and so of bringing forth fruits worthy of repentance, (if God should be pleas'd to inlarge his time;) and last of all for his sollicitude, that all his family might live in the fear of God,
and so of bringing forth fruits worthy of Repentance, (if God should be pleased to enlarge his time;) and last of all for his solicitude, that all his family might live in the Fear of God,
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and redeem those opportunities which he seem'd (at least unto himself ) to have sometimes lost, or neglected; I say, in all these respects, he appears to me, (as well as to others ) a more then ordinary Example.
and Redeem those opportunities which he seemed (At least unto himself) to have sometime lost, or neglected; I say, in all these respects, he appears to me, (as well as to Others) a more then ordinary Exampl.
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But some may say, that sick persons are ever sorry for their sins; but it is many times a sorrow squeez'd out by sickness. And as soon as they recover, they do relapse too.
But Some may say, that sick Persons Are ever sorry for their Sins; but it is many times a sorrow squeezed out by sickness. And as soon as they recover, they do relapse too.
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First, it was a mark of his sincerity, that he look'd upon his failings, as through a Macroscope; which made them seem nearer, and very much greater then they were.
First, it was a mark of his sincerity, that he looked upon his failings, as through a Macroscope; which made them seem nearer, and very much greater then they were.
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He warn'd all those who stood about his sick bed, to beware of those sins which the world call's little; and of the no-little sins which the world calls none; yea from the least appearances and opportunities of sin.
He warned all those who stood about his sick Bed, to beware of those Sins which the world call's little; and of the no-little Sins which the world calls none; yea from the least appearances and opportunities of since.
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yet he remembred the labourer, who went late into the Vineyard, and was rewarded. He also made some reflexions upon the thief on the cross; that his faith might steer an even course, betwixt the Scylla of despair, and the Charybdis of presumption.
yet he remembered the labourer, who went late into the Vineyard, and was rewarded. He also made Some reflexions upon the thief on the cross; that his faith might steer an even course, betwixt the Scylla of despair, and the Charybdis of presumption.
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Secondly, it was another good token of his sincerity, that he was not meerly a death-bed penitent, whose repentance too too often is but [ a NONLATINALPHABET ] a sorrow according to the world;
Secondly, it was Another good token of his sincerity, that he was not merely a deathbed penitent, whose Repentance too too often is but [ a ] a sorrow according to the world;
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but, (as diverse persons can well witness) he began the great work in his time of health; so as his sickness did but declare his having been a new creature by change of mind, and that he did not fall back,
but, (as diverse Persons can well witness) he began the great work in his time of health; so as his sickness did but declare his having been a new creature by change of mind, and that he did not fallen back,
Thirdly, it was another mark of his sincerity, that he insisted on the nature of true repentance, which still importeth an amendment and reformation of life.
Thirdly, it was Another mark of his sincerity, that he insisted on the nature of true Repentance, which still imports an amendment and Reformation of life.
Nor had he a willingness to recover his former health, unless to the end he might demonstrate his renovation, by that carefullness, that fear, that indignation, that vehement desire, that zeal, yea that revenge, which S. Paul hath recorded as the effects of a godly sorrow in his Corinthians. Abhorring and deploring those desperate notions of repentance, which the world is so commonly mistaken in.
Nor had he a willingness to recover his former health, unless to the end he might demonstrate his renovation, by that carefulness, that Fear, that Indignation, that vehement desire, that zeal, yea that revenge, which S. Paul hath recorded as the effects of a godly sorrow in his Corinthians. Abhorring and deploring those desperate notions of Repentance, which the world is so commonly mistaken in.
Fourthly, it was a comfortable token of his sincerity, that he was obstinate in his Prayers, against the precept of his Physician, and resolv'd to pour out his soul,
Fourthly, it was a comfortable token of his sincerity, that he was obstinate in his Prayers, against the precept of his physician, and resolved to pour out his soul,
when a reverend Divine (who was standing by) would fain have done that office for him, at least as a Deputy to his lungs onely, that he might not spend his few spirits as yet left in him;
when a reverend Divine (who was standing by) would fain have done that office for him, At least as a Deputy to his lungs only, that he might not spend his few spirits as yet left in him;
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and whilst he had breath in his body to move and animate his tongue, and whilst he had lungs in his brest to supply his breath, he would shew forth the goodness and the glory of God, who had been pleas'd to do so great things for him.
and while he had breath in his body to move and animate his tongue, and while he had lungs in his breast to supply his breath, he would show forth the Goodness and the glory of God, who had been pleased to do so great things for him.
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And in a mercifull Answer to all his Prayers, which he continued to the amazement of all that heard him, (after some conflicts which he had had with the ghostly enemy, that so he might be happier in a victorious, then he could possibly have been in an untempted innocence,) God was pleased ( very signally ) to reveal himself to him, to speak peace unto his conscience, to fill him inwardly with joy in the holy Ghost, to give him some glimmerings and fore-tasts of the glory to be revealed.
And in a merciful Answer to all his Prayers, which he continued to the amazement of all that herd him, (After Some conflicts which he had had with the ghostly enemy, that so he might be Happier in a victorious, then he could possibly have been in an untempted innocence,) God was pleased (very signally) to reveal himself to him, to speak peace unto his conscience, to fill him inwardly with joy in the holy Ghost, to give him Some glimmerings and foretastes of the glory to be revealed.
and exempted from the fear of what the red dragon could do unto him, he cheerfully lifted up his head, and first his eyes upon Iesus the author and finisher of his faith, and for the joy that was set before him, expected the Advent of death, as of a very dear friend.
and exempted from the Fear of what the read dragon could do unto him, he cheerfully lifted up his head, and First his eyes upon Iesus the author and finisher of his faith, and for the joy that was Set before him, expected the Advent of death, as of a very dear friend.
Fifthly, it was another great sign that his heart was right towards God, and therefore not treacherous to himself, that he extended his care to the souls of others, with as true a charity,
Fifthly, it was Another great Signen that his heart was right towards God, and Therefore not treacherous to himself, that he extended his care to the Souls of Others, with as true a charity,
as to his own; exhorting one in particular against the love of this world; charging another to be watchfull against intemperance and debauch; exciting a third unto frequent and servent prayer. I do but mention the severall subjects, on which he treated like a Divine. To all his servants in the generall,
as to his own; exhorting one in particular against the love of this world; charging Another to be watchful against intemperance and debauch; exciting a third unto frequent and servient prayer. I do but mention the several subject's, on which he treated like a Divine. To all his Servants in the general,
and the Apostles doal, were discreetly proportioned to every one as he had need; so as they who had most of his instruction had nothing over, and they who had least had no lack. ) I say, in generall,
and the Apostles doal, were discreetly proportioned to every one as he had need; so as they who had most of his instruction had nothing over, and they who had lest had no lack.) I say, in general,
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As it were in imitation of good old Iacob, before he was gather'd to his fathers, he gave a blessing to all his children. And farther gave it in charge to his •irtuous consort, whom he worthily esteemed his dearer self, (and of whom he also requested pardon, if by any cross word he had ever griev'd her, ) not to educate his children,
As it were in imitation of good old Iacob, before he was gathered to his Father's, he gave a blessing to all his children. And farther gave it in charge to his •irtuous consort, whom he worthily esteemed his Dearer self, (and of whom he also requested pardon, if by any cross word he had ever grieved her,) not to educate his children,
so much to learning and other accomplishments, as to the knowledge, and service, and fear of God. Nor was it a little to his advantage, that he was carefull to have them seasoned with those his last principles, which by his later experience he found the best.
so much to learning and other accomplishments, as to the knowledge, and service, and Fear of God. Nor was it a little to his advantage, that he was careful to have them seasoned with those his last principles, which by his later experience he found the best.
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Not to be endless upon the subject, (on which it is difficult not to be long, and yet impossible to be tedious, ) he was briefly all that, which I pray God of his mercy to make us all.
Not to be endless upon the Subject, (on which it is difficult not to be long, and yet impossible to be tedious,) he was briefly all that, which I pray God of his mercy to make us all.
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And that together with this our brother, (whose remembrance (like that of Iosias ) will ever be sweet unto us as musick at a banquet of wine, ) we may be ioyned in consort with the quire of Angels, and with the generall assembly of the first born which are written in heaven, and with the souls of just men made perfect, singing Hosanna's and Hallelujah's, to him that sitteth upon the Throne,
And that together with this our brother, (whose remembrance (like that of Iosias) will ever be sweet unto us as music At a banquet of wine,) we may be joined in consort with the choir of Angels, and with the general assembly of the First born which Are written in heaven, and with the Souls of just men made perfect, singing Hosanna's and Hallelujah's, to him that Sitteth upon the Throne,
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