and therefore I call it a priveledge, and a great one. 2, You have the Apostles confidence of it in particular to himself, in this particle me, to me to dye is gain, as he sayes 2 Tim. 4.8.
and Therefore I call it a privilege, and a great one. 2, You have the Apostles confidence of it in particular to himself, in this particle me, to me to die is gain, as he Says 2 Tim. 4.8.
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and gain the praedicate thus, Christ is my gain in life, and Christ is my gain in death, Gualt. to the same purpose, to me in life and death, Christ is gain;
and gain the predicate thus, christ is my gain in life, and christ is my gain in death, Walter. to the same purpose, to me in life and death, christ is gain;
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the words saies he are ratio distributionis propositae, a reason of the distribution foregoing, and that is plain, by the particle causal (for) and saies, 'tis as if the Apostle had said, Christ shall be glorified in my body if I live, for to me to live is Christ, that is, all the actions of my life and sufferings of it too, do and shall tend to his glory;
the words Says he Are ratio distributionis propositae, a reason of the distribution foregoing, and that is plain, by the particle causal (for) and Says, it's as if the Apostle had said, christ shall be glorified in my body if I live, for to me to live is christ, that is, all the actions of my life and sufferings of it too, do and shall tend to his glory;
Zanch. his gloss the same with this in effect, which reading soever you follow, the doctrine that I shall lay down, will naturally flow from the Text.
Zanchius his gloss the same with this in Effect, which reading soever you follow, the Doctrine that I shall lay down, will naturally flow from the Text.
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they gain by their change, those that have made Christ their aim, the glory of Christ living to him, the enjoyment of Christ he living in them, to all these, death shall be a gain.
they gain by their change, those that have made christ their aim, the glory of christ living to him, the enjoyment of christ he living in them, to all these, death shall be a gain.
How full are the Scriptures of pertinent testimonies for the asserting of this comfortable truth, Isa. 57.1. The righteous perisheth. How perisheth? God forbid, their is terrour in that expression;
How full Are the Scriptures of pertinent testimonies for the asserting of this comfortable truth, Isaiah 57.1. The righteous Perishes. How Perishes? God forbid, their is terror in that expression;
the words following are a correction, a sweetning of that seemingly bitter expression, tis a good perishing, they are taken away from the evil to come, enter into peace, rest in their beds, &c. so 2. Cor. 5.1.
the words following Are a correction, a sweetening of that seemingly bitter expression, this a good perishing, they Are taken away from the evil to come, enter into peace, rest in their Beds, etc. so 2. Cor. 5.1.
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we shall get by it, our dwelling will be well mended, we shall have a beter house, &c. Hence Eccles. 7.1. the day of death is better then the day of birth.
we shall get by it, our Dwelling will be well mended, we shall have a beter house, etc. Hence Eccles. 7.1. the day of death is better then the day of birth.
and this I shall hold out unto you but in these three particulars. 1. In the change of their place. 2. In the change of their estate. 3. In the change of their company.
and this I shall hold out unto you but in these three particulars. 1. In the change of their place. 2. In the change of their estate. 3. In the change of their company.
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First they change Earth for Heaven, is not that a gain, John 17.26. Father I will that they whom thou hast given me, may be with me where I am, that they may behold my glory.
First they change Earth for Heaven, is not that a gain, John 17.26. Father I will that they whom thou hast given me, may be with me where I am, that they may behold my glory.
You know where Christ is, he is in Heaven, Acts 3.21. why then dying, they must be there too, for they must be where he is, he told his Disciples when he left them, he went but to prepare a place for them in those mansions in his Fathers house, and when he had done, that he would come again, and receive them to himself, that where he was they might be also, John. 14.2.3.
You know where christ is, he is in Heaven, Acts 3.21. why then dying, they must be there too, for they must be where he is, he told his Disciples when he left them, he went but to prepare a place for them in those mansions in his Father's house, and when he had done, that he would come again, and receive them to himself, that where he was they might be also, John. 14.2.3.
as St. John sayes, it does not yet appear what we shall be, otherwise I am perswaded we would not care how soon death did us that happy and good turn,
as Saint John Says, it does not yet appear what we shall be, otherwise I am persuaded we would not care how soon death did us that happy and good turn,
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if the Coelestial excellencies, and surpassing joyes, of that glorious bliss and blissful glory, were but apparent, we should quickly cry as Peter in the transfiguration, oh good being there, come death,
if the Celestial excellencies, and surpassing Joys, of that glorious bliss and blissful glory, were but apparent, we should quickly cry as Peter in the transfiguration, o good being there, come death,
They change a bloody field for a place of triumph, what is this life, but a continual combate? this world but a place of blood? wars and rumours of wars, are the dayly tidings of the poor christian;
They change a bloody field for a place of triumph, what is this life, but a continual combat? this world but a place of blood? wars and rumours of wars, Are the daily tidings of the poor christian;
and bid alwayes to go harnest; will you see a few expressions to this purpose, 1 Tim. 1.18. I charge thee Son Timothy that thou war a good warfare, 2 Tim. 2.3. Endure hardness, as a good Souldier of Jesus Christ. 1 Tim. 6.12.
and bid always to go harnessed; will you see a few expressions to this purpose, 1 Tim. 1.18. I charge thee Son Timothy that thou war a good warfare, 2 Tim. 2.3. Endure hardness, as a good Soldier of jesus christ. 1 Tim. 6.12.
Fight the good fight of Faith, yea, as if they were never to be out of the field so long as here they are bidden, Eph. 6.12.13, 14. To put on the whole armour of God,
Fight the good fight of Faith, yea, as if they were never to be out of the field so long as Here they Are bidden, Ephesians 6.12.13, 14. To put on the Whole armour of God,
and though I cannot say he loves them, yet he is quiet with them so long as he keeps the house, rules the roast, all is peace, Luke 11.21. what a conflict with their lusts means;
and though I cannot say he loves them, yet he is quiet with them so long as he keeps the house, rules the roast, all is peace, Lycia 11.21. what a conflict with their Lustiest means;
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and whither but to a place of triumph, see 2 Tim. 4.7.8. I have fought my fight, I have finisht my course, and henceforth is laid up for me a crown, no more fights now, &c. And that's a second peice of their gain in reference to the place, this is a good change, a feild of blood for a place of triumph.
and whither but to a place of triumph, see 2 Tim. 4.7.8. I have fought my fight, I have finished my course, and henceforth is laid up for me a crown, no more fights now, etc. And that's a second piece of their gain in Referente to the place, this is a good change, a field of blood for a place of triumph.
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but now comes death, and that carryes them home into their countrey, to their fathers house, that inheritance of the Saints in light. Coll. 1.12. while we are at home in the body we are absent from the Lord;
but now comes death, and that carries them home into their country, to their Father's house, that inheritance of the Saints in Light. Coll. 1.12. while we Are At home in the body we Are absent from the Lord;
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where they have been neither known nor valued according to their worth, but the precious sons of Sion yet esteemed as earthen pitchers, where they have been hated and hooted at;
where they have been neither known nor valued according to their worth, but the precious Sons of Sion yet esteemed as earthen pitchers, where they have been hated and hooted At;
Behold I and the children whom thou hast given me are for signes and wonders, Esa. 8.18. they shall go now where they are known, honour'd, priz'd shining forth in the glory of their Father.
Behold I and the children whom thou hast given me Are for Signs and wonders, Isaiah 8.18. they shall go now where they Are known, honoured, prized shining forth in the glory of their Father.
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how often is it the voice of a Saint, while be lives here, my tears have been my meat day and night, you know what the Psalmist sayes, Psal. 126.5. They that sow in tears, &c. and he that goeth forth weeping, intimating that our seed time is very watery;
how often is it the voice of a Saint, while be lives Here, my tears have been my meat day and night, you know what the Psalmist Says, Psalm 126.5. They that sow in tears, etc. and he that Goes forth weeping, intimating that our seed time is very watery;
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Rivers of tears gush out of mine eyes because they keep not thy Law, Psal. 119.136. tears for the sufferings and oppressions of the Church, and people of God;
rivers of tears gush out of mine eyes Because they keep not thy Law, Psalm 119.136. tears for the sufferings and oppressions of the Church, and people of God;
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By the waters of Babylon we sate down, and wept when wee remembred Sion, Psal. 137.1. Some occasion or other still furnishing them with matter of new and fresh sorrows;
By the waters of Babylon we sat down, and wept when we remembered Sion, Psalm 137.1. some occasion or other still furnishing them with matter of new and fresh sorrows;
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Then secondly, as they better themselves by dying in respect of the place, so also in respect of their estate and condition, in this respect also Death makes them great gainers;
Then secondly, as they better themselves by dying in respect of the place, so also in respect of their estate and condition, in this respect also Death makes them great gainers;
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Yea, sore travel hath God given to the sons of men to be exercised therewith. Eccles. 1.13. wouldst thou have blessings temporal, or wouldst thou have blessings spiritual;
Yea, soar travel hath God given to the Sons of men to be exercised therewith. Eccles. 1.13. Wouldst thou have blessings temporal, or Wouldst thou have blessings spiritual;
if thou cryest after knowledge, If thou seekest her as silver, and searchest for her as for hidden treasures, Prov. 2.3, 4. Would he have salvation? he must work for it, work out your salvation, strive to enter in at the strait gate, give diligence to make your calling and election sure:
if thou Christ After knowledge, If thou Seekest her as silver, and searchest for her as for hidden treasures, Curae 2.3, 4. Would he have salvation? he must work for it, work out your salvation, strive to enter in At the strait gate, give diligence to make your calling and election sure:
to be sure, not the Saints, whoever take their ease, they must not, their work is too great to sit down and sing the fools requiem, Soul, take thyne ease:
to be sure, not the Saints, whoever take their ease, they must not, their work is too great to fit down and sing the Fools requiem, Soul, take thine ease:
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though they could not have a sitting time on earth, yet now they shall sit down with Abraham and Isaac, and Jacob in the kingdome of God. Rev. 14.13. Blessed are the dead which dye in the Lord, they rest from their labours, and Heb. 4.4. there remains a rest for the people of God, though they have it not here, they shall have it, it remains for them;
though they could not have a sitting time on earth, yet now they shall fit down with Abraham and Isaac, and Jacob in the Kingdom of God. Rev. 14.13. Blessed Are the dead which die in the Lord, they rest from their labours, and Hebrew 4.4. there remains a rest for the people of God, though they have it not Here, they shall have it, it remains for them;
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Well that's the first thing, I think you'l call this a gain by dying, their condition is much bettered, from labour and travel to rest and peace; but then
Well that's the First thing, I think You'll call this a gain by dying, their condition is much bettered, from labour and travel to rest and peace; but then
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They change corruption and mortality, for incorruption and immortality; 1 Cor. 15.53. This corruptible must put on incorruption, and this mortal must put on immortality;
They change corruption and mortality, for incorruption and immortality; 1 Cor. 15.53. This corruptible must put on incorruption, and this Mortal must put on immortality;
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we have cause every moment and in every corner where we come, to look for him, bed and board, at home and abroad, nescis quo loco, &c. thou knowest not where death will look for thee,
we have cause every moment and in every corner where we come, to look for him, Bed and board, At home and abroad, Nescis quo loco, etc. thou Knowest not where death will look for thee,
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yet this may support us, having layed his hand upon us, he will lead us to the gates of that Kingdome, into which himself shall never be admitted to assault us more;
yet this may support us, having laid his hand upon us, he will led us to the gates of that Kingdom, into which himself shall never be admitted to assault us more;
and will not our condition then be much bettered, yes surely; that's a second. They change subjection to a sinning condition, for an impossibility of sinning;
and will not our condition then be much bettered, yes surely; that's a second. They change subjection to a sinning condition, for an impossibility of sinning;
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you remember St. Paul's dolorous cry, Rom. 7.24. as a man pained and crying for ease and help, wretched man that I am NONLATINALPHABET from NONLATINALPHABET sensu miseriae tangor, the word signifies a man heavily opprest and burthened with mournful calamities;
you Remember Saint Paul's dolorous cry, Rom. 7.24. as a man pained and crying for ease and help, wretched man that I am from sensu miseriae tangor, the word signifies a man heavily oppressed and burdened with mournful calamities;
oh what would not a gracious heart give that it might not offend God, what a gain the gracious heart accounts it, to have power but against some one corruption, appears by his many tears, fervent prayers and strong cryes for a victory;
o what would not a gracious heart give that it might not offend God, what a gain the gracious heart accounts it, to have power but against Some one corruption, appears by his many tears, fervent Prayers and strong cries for a victory;
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well, death comes, and that brings him a compleat conquest, as Moses told the Israelites at the red Sea, concerning those cruel and oppressing enemies of theirs, the Egyptians that had so wasted and harrased them with their burthens,
well, death comes, and that brings him a complete conquest, as Moses told the Israelites At the read Sea, Concerning those cruel and oppressing enemies of theirs, the egyptians that had so wasted and Harassed them with their burdens,
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but what sayes Moses to them Exod. 14.13. Your enemies which ye have seen to day, ye shall see them no more for ever, so may I say to the dying Saint, of all his corruptions and lusts, these enemies of thine that have cost thee so much, they that have bedewed thy cheeks with tears so often, that have brought thee upon thy knees so often, that have foiled thee so often;
but what Says Moses to them Exod 14.13. Your enemies which you have seen to day, you shall see them no more for ever, so may I say to the dying Saint, of all his corruptions and Lustiest, these enemies of thine that have cost thee so much, they that have bedewed thy cheeks with tears so often, that have brought thee upon thy knees so often, that have foiled thee so often;
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but what stand I mentioning these, go to the best of their comforts, internal and spiritual comforts, their apprehensions of Gods love, their evidences of a Christ-interest, the comforts of Christ's spirit, in comparison of which, the gracious soul counts all the world as a little dung,
but what stand I mentioning these, go to the best of their comforts, internal and spiritual comforts, their apprehensions of God's love, their evidences of a Christ-interest, the comforts of Christ's Spirit, in comparison of which, the gracious soul counts all the world as a little dung,
and soul all amort, crying perhaps after its beloved, but cannot come at him, I opened to my beloved but my beloved had withdrawn himself and was gone, Cant. 5.6.
and soul all amort, crying perhaps After its Beloved, but cannot come At him, I opened to my Beloved but my Beloved had withdrawn himself and was gone, Cant 5.6.
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How common this with precious Saints, this was that which holy Aust. experienced, and did fortifie his soul against, Ne timeas osponsamea, do not fear O my soul if he withdraw himself from thee, he is coming and going, he comes unto thee for thy consolation,
How Common this with precious Saints, this was that which holy Aust. experienced, and did fortify his soul against, Ne timeas osponsamea, do not Fear Oh my soul if he withdraw himself from thee, he is coming and going, he comes unto thee for thy consolation,
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as for the wicked man that hath most, I warrant thee yet he wants somewhat, hath he wealth? he wants health wealth and health? wants honours, good name children, hath he all these,
as for the wicked man that hath most, I warrant thee yet he Wants somewhat, hath he wealth? he Wants health wealth and health? Wants honours, good name children, hath he all these,
and thinks he wants nothing? ah poor heart, he don't know his wants, he wants God, without whom all his enjoyments nothing worth, quid prodest diviti quod habet si Deum qui omnia dedit non habet, what will a wicked mans All do him good,
and thinks he Wants nothing? ah poor heart, he don't know his Wants, he Wants God, without whom all his enjoyments nothing worth, quid profits diviti quod habet si God qui omnia dedit non habet, what will a wicked men All doe him good,
whiles without God the giver of all good, he wants grace, more precious than Gold, he wants pardon of sin, peace of conscience, set him by, set him by, he is a poor wanting creature;
while without God the giver of all good, he Wants grace, more precious than Gold, he Wants pardon of since, peace of conscience, Set him by, Set him by, he is a poor wanting creature;
as I remember one speaking of hell sayes, Non mihi si centum &c. which is Englished briefly thus, No heart of man can think, no tongue can tell, The direful pains ordain'd and felt in Hell.
as I Remember one speaking of hell Says, Non mihi si centum etc. which is Englished briefly thus, No heart of man can think, no tongue can tell, The direful pains ordained and felt in Hell.
Had I a thousand tongues, I might not express its full happiness, will glorious Robes please? will princely Attendance please? will delicious Feasting please? I could fetch Scriptures to attest all these 〈 … 〉 dark resemblances of that glory;
Had I a thousand tongues, I might not express its full happiness, will glorious Robes please? will princely Attendance please? will delicious Feasting please? I could fetch Scriptures to attest all these 〈 … 〉 dark resemblances of that glory;
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when he was caught up into Paradise, 2 Cor. 12.4. yet concludes its fulness of happiness thus, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entred into the heart of man the things that God hath prepared for them that love him.
when he was caught up into Paradise, 2 Cor. 12.4. yet concludes its fullness of happiness thus, 1 Cor. 2.9. Eye hath not seen, nor ear herd, neither have entered into the heart of man the things that God hath prepared for them that love him.
And thus I have shew'd you in these five particulars, that Saints gain by dying, in part of estate and condition, one step farther and we shall come to the use.
And thus I have showed you in these five particulars, that Saints gain by dying, in part of estate and condition, one step farther and we shall come to the use.
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doth not the Psalmist banish such his society, away from me ye wicked, doth not he complain, Wo is me that I dwell in Mesech? does he not profess, all my delight is in the Saints that dwell on earth? I answer, tis true he does so,
does not the Psalmist banish such his society, away from me you wicked, does not he complain, Woe is me that I dwell in Mesech? does he not profess, all my delight is in the Saints that dwell on earth? I answer, this true he does so,
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the righteous are abomination to the wicked, and the wicked are abomination to the righteous; Canaanites are thorns in the Israelites sides, and pricks in their eyes;
the righteous Are abomination to the wicked, and the wicked Are abomination to the righteous; Canaanites Are thorns in the Israelites sides, and pricks in their eyes;
and thou knowest I never loved their company upon earth; Gods Saints had rather be in a desart, then with debauched companions; Psal. 55.6. O that I had wings like a dove;
and thou Knowest I never loved their company upon earth; God's Saints had rather be in a desert, then with debauched Sodales; Psalm 55.6. Oh that I had wings like a dove;
yea but now comes death and that sets them among company pure and perfect, now they are for Mount Sion, the city of the living God, the heavenly Hierusalem, the innumerable company of Angels, the general assembly, the Church of the first born,
yea but now comes death and that sets them among company pure and perfect, now they Are for Mount Sion, the City of the living God, the heavenly Jerusalem, the innumerable company of Angels, the general assembly, the Church of the First born,
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this is Gods holy place, where must come none but holy persons, called the Inheritance of the Saints in light, Coll. 1.12. the inheritance undefiled, 1 Pet. 1.4.
this is God's holy place, where must come none but holy Persons, called the Inheritance of the Saints in Light, Coll. 1.12. the inheritance undefiled, 1 Pet. 1.4.
where they shall have no wicked Belialite, to vex, persecute, trouble, mock, reproach, or bark against holiness and holy persons, no, they are gone by themselves, to a place of their own,
where they shall have no wicked Belialite, to vex, persecute, trouble, mock, reproach, or bark against holiness and holy Persons, no, they Are gone by themselves, to a place of their own,
now 'tis come, it was long since prepared for them, and now they being prepared for it shall have it, Matth. 25.34. Come ye blessed of my father receive the Kingdome prepared for you from the beginning of the world;
now it's come, it was long since prepared for them, and now they being prepared for it shall have it, Matthew 25.34. Come you blessed of my father receive the Kingdom prepared for you from the beginning of the world;
and to a participation of that glory, in comparison of which, the highest earthly honour was but a Glow-worms shine, where Angels and crowned persons are his everlasting associates, himself crowned with the same glory;
and to a participation of that glory, in comparison of which, the highest earthly honour was but a Glowworms shine, where Angels and crowned Persons Are his everlasting associates, himself crowned with the same glory;
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'tis true, they are dear friends, and dear relations that death deprives them of, rending the wife from the tender embraces of her beloved husband, in comparison of whose society, all other worldly friends are not esteemed, rending the husband from the bosome of the wife, the flower and crown of all her earthly delights and sublunary contentments, rending the children from the parents bosomes, who would if God had so pleased, redeemed their lives though with the loss of their own, O Absalom, Absalom, would God I had dyed for thee, my son, my son Absalom, and how much more piercing, the loss of children gracious, were it not for the hopes of the one above the other;
it's true, they Are dear Friends, and dear relations that death deprives them of, rending the wife from the tender embraces of her Beloved husband, in comparison of whose society, all other worldly Friends Are not esteemed, rending the husband from the bosom of the wife, the flower and crown of all her earthly delights and sublunary contentment's, rending the children from the Parents bosoms, who would if God had so pleased, redeemed their lives though with the loss of their own, Oh Absalom, Absalom, would God I had died for thee, my son, my son Absalom, and how much more piercing, the loss of children gracious, were it not for the hope's of the one above the other;
Iob stood under the reports of a lost estate pretty couragiously, but when this messenger of death came, Thy sons and thy daughters were eating and drinking in their elder brothers house,
Job stood under the reports of a lost estate pretty courageously, but when this Messenger of death Come, Thy Sons and thy daughters were eating and drinking in their elder Brother's house,
Yea but yet even here the Saint by death becomes a gainer, for it carryes them to friends far better and dearer, to God their best friend and father, to Jesus Christ,
Yea but yet even Here the Saint by death becomes a gainer, for it carries them to Friends Far better and Dearer, to God their best friend and father, to jesus christ,
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and holy Bernard was wont to say, Lord Jesus I love thee, plus quam mea, plus quam meos, plusquam me, more than all my goods and possessions, more than all my friends and relations, more than my self;
and holy Bernard was wont to say, Lord jesus I love thee, plus quam mea, plus quam meos, plusquam me, more than all my goods and possessions, more than all my Friends and relations, more than my self;
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It was a most brave speech of Socrates, when his friend Crito perswaded him, Ʋt si vitam suam, &c. that if he did not regard his life for his own sake,
It was a most brave speech of Socrates, when his friend Crito persuaded him, Ʋt si vitam suam, etc. that if he did not regard his life for his own sake,
First, learn hence the great difference between the death of Gods people, and the deaths of wicked and prophane wretches, there is not the thousandth part so much difference in point of desirableness, between the seeming excellencies and flourishing pompe of the worlds greatest darlings,
First, Learn hence the great difference between the death of God's people, and the death's of wicked and profane wretches, there is not the thousandth part so much difference in point of desirableness, between the seeming excellencies and flourishing pomp of the world's greatest darlings,
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we say death is a gain to the Saints, yea but non sic impiis, not so to the wicked, to them? no let them try if death will advantage them, you make a gain by dying? yes, dye and try, death to the Saints, tis a rest and refreshing;
we say death is a gain to the Saints, yea but non sic impiis, not so to the wicked, to them? no let them try if death will advantage them, you make a gain by dying? yes, die and try, death to the Saints, this a rest and refreshing;
but to these, as one sayes well, 'tis like the distracted slumber of a condemned person, who anticipates his next mornings execution in a frightful dream.
but to these, as one Says well, it's like the distracted slumber of a condemned person, who anticipates his next morning's execution in a frightful dream.
The Saints may say to death, as David to Ahimaaz, come in thou bringest good tidings, but the wicked may say to him as Ahab to Elijah, Hast thou found me O mine enemy;
The Saints may say to death, as David to Ahimaaz, come in thou bringest good tidings, but the wicked may say to him as Ahab to Elijah, Hast thou found me Oh mine enemy;
First, he loseth all the hopes that ever he had, and in the room of them succeeds black despair, we cannot deny but there is a vain hope in wicked men of happiness, a foolish hope that it shall go well with them hereafter how ever they live here;
First, he loses all the hope's that ever he had, and in the room of them succeeds black despair, we cannot deny but there is a vain hope in wicked men of happiness, a foolish hope that it shall go well with them hereafter how ever they live Here;
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we would fain beat them from it but we cannot, we tell them 'tis a good believing hope, tis a holiness reproaching hope, 'tis an Heaven debasing hope, tis a Devil pleasing hope, 'tis a sin encouraging hope, and 'tis a soul-damning hope;
we would fain beatrice them from it but we cannot, we tell them it's a good believing hope, this a holiness reproaching hope, it's an Heaven debasing hope, this a devil pleasing hope, it's a since encouraging hope, and it's a Soul damning hope;
yet they bless themselves and say, I shall have peace, God is merciful, and I do not fear but to fare as well as the precisest of them all, and this hope may be so fine a spun thred that it may be drawn out to the very dying hour, yea but then it breaks; Prov. 11.7.
yet they bless themselves and say, I shall have peace, God is merciful, and I do not Fear but to fare as well as the Precisest of them all, and this hope may be so fine a spun thread that it may be drawn out to the very dying hour, yea but then it breaks; Curae 11.7.
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When a wicked man dyes his expectation perisheth, and the hope of unjust men is cut off, as one sayes on that place, perhaps he might even dye in strong hopes of heaven,
When a wicked man dies his expectation Perishes, and the hope of unjust men is Cut off, as one Says on that place, perhaps he might even die in strong hope's of heaven,
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What is the hope of the Hypocrite, though he hath gained, when God takes away his soul, what is it? why it is a vain nothing, he would not let it go while he lived,
What is the hope of the Hypocrite, though he hath gained, when God Takes away his soul, what is it? why it is a vain nothing, he would not let it go while he lived,
many times the poor wretch if a little awakened, shewes you that his hope is departed before himself departs, by his dolourous out-cryes, sick bed shrikes and despairing speeches,
many times the poor wretch if a little awakened, shows you that his hope is departed before himself departs, by his dolorous Outcries, sick Bed shrieks and despairing Speeches,
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this is now gone and changed for horrors, stings of conscience, and teeth meeting bites of the never dying worm, they have hitherto been men very quiet all at peace, devil at peace never troubled them, consciences at peace seldome had an angry word from them,
this is now gone and changed for horrors, stings of conscience, and teeth meeting bites of the never dying worm, they have hitherto been men very quiet all At peace, Devil At peace never troubled them, Consciences At peace seldom had an angry word from them,
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as fine consciences for the wicked mans tooth as were in the world, for they might do what they would, lye, swear, be drunk, they would seldome braul or say, why do you so; this was brave indeed;
as fine Consciences for the wicked men tooth as were in the world, for they might do what they would, lie, swear, be drunk, they would seldom braul or say, why do you so; this was brave indeed;
oh conscience, conscience, it was long before thou spakest, but now thou doest, 'tis death to hear thee, oh could you speak with the poor heart an hour after death,
o conscience, conscience, it was long before thou spokest, but now thou dost, it's death to hear thee, o could you speak with the poor heart an hour After death,
for the company of Devils and damned spirits, Go from me ye cursed, into everlasting fire prepared for the Devil and his Angels, there be their companions now,
for the company of Devils and damned spirits, Go from me you cursed, into everlasting fire prepared for the devil and his Angels, there be their Sodales now,
as the Devil said to Saul, this day shalt thou he with me, time was when they would not be for Saints society, I warrant ye they now would if they might, but now they shall not;
as the devil said to Saul, this day shalt thou he with me, time was when they would not be for Saints society, I warrant you they now would if they might, but now they shall not;
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and oyntments, let no flower of the spring pass by us, let us crown our selves with rose buds before they be withered, let none of us go without his part of voluptuousness, for this is our portion:
and ointments, let no flower of the spring pass by us, let us crown our selves with rose buds before they be withered, let none of us go without his part of voluptuousness, for this is our portion:
Learn hence the reason of that great difference, between the righteous and the wicked, in their entertainments of death, the one meets it with resolution, holy confidence, cheerfulness;
Learn hence the reason of that great difference, between the righteous and the wicked, in their entertainments of death, the one meets it with resolution, holy confidence, cheerfulness;
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When Modestus Lieftenant to Julian that Apostate and persecuting Emperour, told Basil of grievous things (as he thought) confiscation of goods, and banishment, and death;
When Modestus Lieutenant to Julian that Apostate and persecuting Emperor, told Basil of grievous things (as he Thought) confiscation of goods, and banishment, and death;
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the Saints of God are brought in, in Scripture, as men rather desirous of, then dreading a dissolution, Lord now let thy servant depart, said good Simeon, I desire to be dissolved and to be with Christ, said the Apostle Paul, We are willing rather to be absent from the body,
the Saints of God Are brought in, in Scripture, as men rather desirous of, then dreading a dissolution, Lord now let thy servant depart, said good Simeon, I desire to be dissolved and to be with christ, said the Apostle Paul, We Are willing rather to be absent from the body,
and the whole troop of Saints are brought in, crying come Lord Jesus, yea they are said to love the appearing of Christ, and to wait for him from Heaven;
and the Whole troop of Saints Are brought in, crying come Lord jesus, yea they Are said to love the appearing of christ, and to wait for him from Heaven;
yea but now are wicked men thus affected towards death? no, and can ye blame them, they should be mad if they were, death hath too ghastly a countenance for them to look at with such an eye, there is nothing to them so dreadful in all the world as death;
yea but now Are wicked men thus affected towards death? no, and can you blame them, they should be mad if they were, death hath too ghastly a countenance for them to look At with such an eye, there is nothing to them so dreadful in all the world as death;
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O spare me a little that I may reco•er my strength before I go hence and be no more seen, as a Spouse that is to marry an Husband, she would be prepared for his coming,
Oh spare me a little that I may reco•er my strength before I go hence and be no more seen, as a Spouse that is to marry an Husband, she would be prepared for his coming,
and though she may exceedingly desire his coming, yet because things not so ready as she would have them, perhaps she may not so desire his coming at that present;
and though she may exceedingly desire his coming, yet Because things not so ready as she would have them, perhaps she may not so desire his coming At that present;
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Obj. Yea but then for wicked men, do not we often see them go to death without any such, car and affrightment, no such terrours upon their spirits as you speak of, Now, to this I Answer.
Object Yea but then for wicked men, do not we often see them go to death without any such, car and affrightment, no such terrors upon their spirits as you speak of, Now, to this I Answer.
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First 'tis possible they may be ignorant of death and its consequences, dye like fooles and beasts without regard to what followes, thinking when dead, there is an end of them, say not such are scarce to be found among Christians,
First it's possible they may be ignorant of death and its consequences, die like Fools and beasts without regard to what follows, thinking when dead, there is an end of them, say not such Are scarce to be found among Christians,
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Perhaps they deceive themselves with vain hopes, if it shall be well with them, and God will be gracious to them, the Hipocrite along time deceived others,
Perhaps they deceive themselves with vain hope's, if it shall be well with them, and God will be gracious to them, the Hypocrite along time deceived Others,
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as one sayes, Many go down to Hell, waking not till they feel those flames about their ears, could you speak with any or all these but an hour after death, they would sing another song.
as one Says, Many go down to Hell, waking not till they feel those flames about their ears, could you speak with any or all these but an hour After death, they would sing Another song.
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Now you must know, when we speak of death being so terrible to sinners, we speak of sinners with their eyes opened, their consciences a little enlightned and awakened,
Now you must know, when we speak of death being so terrible to Sinners, we speak of Sinners with their eyes opened, their Consciences a little enlightened and awakened,
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as Aristotle when ready to dy cryed out, I dye doubtfully, and whither I shall go I know not, and Adrian the Emperour, animula vagula, &c. quos nunc abibis in locos, oh my poor soul what places art thou now going into,
as Aristotle when ready to die cried out, I die doubtfully, and whither I shall go I know not, and Adrian the Emperor, Animula Vagula, etc. quos nunc abibis in locos, o my poor soul what places art thou now going into,
Again thirdly, do Gods Saints gain by dying? let it be for comfort and support to all Gods number, what a soul-comforting point is this to all you whose faces are heaven-ward, to you to live is Christ, why then, to dye shall be gain:
Again Thirdly, do God's Saints gain by dying? let it be for Comfort and support to all God's number, what a Soul-comforting point is this to all you whose faces Are heavenward, to you to live is christ, why then, to die shall be gain:
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First, here is comfort against your own death, how may this kill in every good heart the fear of dying, doest thou upon thy receiving the sentence of death in thy self, shrink and give back? for shame remember thy self, thou'lt get by it, I tell thee Friend it comes for no harm but good to thee, It was a worthy Speech that Artabanus gave Xerxes, that mighty Emperour of Persia, who viewing his huge Army of at least a thousand thousand Men, drinking up Rivers as they went,
First, Here is Comfort against your own death, how may this kill in every good heart the Fear of dying, dost thou upon thy receiving the sentence of death in thy self, shrink and give back? for shame Remember thy self, Thou'lt get by it, I tell thee Friend it comes for no harm but good to thee, It was a worthy Speech that Artabanus gave Xerxes, that mighty Emperor of Persiam, who viewing his huge Army of At least a thousand thousand Men, drinking up rivers as they went,
and commanding Hils and Seas to give way unto them, he fell a weeping, because it came into his mind that within an hundred years, not one of that goodly Company would be found alive;
and commanding Hills and Seas to give Way unto them, he fell a weeping, Because it Come into his mind that within an hundred Years, not one of that goodly Company would be found alive;
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neither is there any one of these or of all men living besides, so happy upon Earth, that he does not often cast in his mind how much more pleasure there is in dying,
neither is there any one of these or of all men living beside, so happy upon Earth, that he does not often cast in his mind how much more pleasure there is in dying,
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then there is in living, I am sure the Saints of God may truly say so, dost weep to think of death? I tell thee my friend, thou wilt get more by dying,
then there is in living, I am sure the Saints of God may truly say so, dost weep to think of death? I tell thee my friend, thou wilt get more by dying,
I have read of Trophonius and Agamedes, who having built a Temple to Apollo, as they were worshipping god in the same, they beg'd a reward of their labour and pains,
I have read of Trophonius and Agamedes, who having built a Temple to Apollo, as they were worshipping god in the same, they begged a reward of their labour and pains,
for Gods Saints it were the greatest good indeed, I desire (sayes the Apostle) to be dissolved and to be with Christ, which is NONLATINALPHABET multo magis melius, much more better or best of bests, Phill. 1.23. and that's the first branch of your comfort, namely against your own death.
for God's Saints it were the greatest good indeed, I desire (Says the Apostle) to be dissolved and to be with christ, which is Much magis Better, much more better or best of bests, Philip. 1.23. and that's the First branch of your Comfort, namely against your own death.
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2. Then Secondly, here is matter of comfort and support against the loss of your godly relations, 'tis true, 'tis hard to flesh and blood to part with near and dear relations,
2. Then Secondly, Here is matter of Comfort and support against the loss of your godly relations, it's true, it's hard to Flesh and blood to part with near and dear relations,
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I pray thee friend what is the cause of those thy excessive greifs at the departure of thy gracious friends, is it thy own loss or their loss? thy own, be quiet man, he that took away one might have taken away more, nay all, had he pleased;
I pray thee friend what is the cause of those thy excessive griefs At the departure of thy gracious Friends, is it thy own loss or their loss? thy own, be quiet man, he that took away one might have taken away more, nay all, had he pleased;
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Oh could our dead husbands, dead wives, dead Parents, dead friends, (I mean dead in Christ) that have changed a poor earthly Tabernacle for a Princely Pallace, Sorrows for Joyes, Earth for Heaven, Travel for Rest,
O could our dead Husbands, dead wives, dead Parents, dead Friends, (I mean dead in christ) that have changed a poor earthly Tabernacle for a Princely Palace, Sorrows for Joys, Earth for Heaven, Travel for Rest,
your Crosses, Afflictions, Persecutions, and tryals, that on this side Heaven you meet withall, all changes and chances, all troubles and losses, wherewith this life is laden from the womb to the tomb, from the Cradle to the Grave, man is born to trouble as the sparks flye upward, and if the Saints should scape them that were strange indeed, I hope while you live in your enemies countrey, you do not expect it;
your Crosses, Afflictions, Persecutions, and trials, that on this side Heaven you meet withal, all changes and chances, all Troubles and losses, wherewith this life is laden from the womb to the tomb, from the Cradle to the Grave, man is born to trouble as the sparks fly upward, and if the Saints should escape them that were strange indeed, I hope while you live in your enemies country, you do not expect it;
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then with Baalam, Oh that my Soul might dye the death of the Righteous, and my last end be like His, but don't cozen your selves, holiness in Life, hope in Death,
then with Balaam, O that my Soul might die the death of the Righteous, and my last end be like His, but don't cozen your selves, holiness in Life, hope in Death,
and whose life and death, I think if any could be so, hath been a perfect Comment on this Scripture, I am perswaded that you all think, that to her to live was Christ, and if so,
and whose life and death, I think if any could be so, hath been a perfect Comment on this Scripture, I am persuaded that you all think, that to her to live was christ, and if so,
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I confess it hath been a custome very ancient in the Church of God, for the living upon publick occasions to commend what was praise worthy in the Dead,
I confess it hath been a custom very ancient in the Church of God, for the living upon public occasions to commend what was praise worthy in the Dead,
and to hold forth their vertuous Examples to others, for their imitation, witness Nazianzen, Basil, David of Abner; withall most infinite instances of the like examples, both from Sacred Writ, and Church History,
and to hold forth their virtuous Examples to Others, for their imitation, witness Nazianzen, Basil, David of Abner; withal most infinite instances of the like Examples, both from Sacred Writ, and Church History,
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Nor for Adulation or Flattery, to commend those that were most vicious, a Sin in all, especially in Gods Ministers, who ought alwayes so to speak and do,
Nor for Adulation or Flattery, to commend those that were most vicious, a since in all, especially in God's Ministers, who ought always so to speak and do,
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as if they heard that voice redde rationem &c. give an account of thy Steward-ship, of all men it ill becomes them, by gilding rotten Posts to strengthen the hands of the wicked in their wickedness;
as if they herd that voice red rationem etc. give an account of thy Stewardship, of all men it ill becomes them, by gild rotten Posts to strengthen the hands of the wicked in their wickedness;
Methinks it should have struck that preacher dumb, and filled his heart with trembling, of whom this sad Story is related, who when preaching a Funerall Sermon for a Man, whom he styled a Religious man, heard a voyce at the same time in the Church crying, Mortuus Sum, Judicatus Sum, Damnatus Sum,, I am Dead, I am Judged, I am Damned.
Methinks it should have struck that preacher dumb, and filled his heart with trembling, of whom this sad Story is related, who when preaching a Funeral Sermon for a Man, whom he styled a Religious man, herd a voice At the same time in the Church crying, Mortuus Sum, Judicatus Sum, Damnatus Sum,, I am Dead, I am Judged, I am Damned.
and if at any time Ministers find occasion for an Encomium this way, they should be sure to observe that good and safe Rule Joh. 3.11. To speak but what they know, and testify but what they have seen.
and if At any time Ministers find occasion for an Encomium this Way, they should be sure to observe that good and safe Rule John 3.11. To speak but what they know, and testify but what they have seen.
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but convenient, and if ever I might do it for any, I should wrong the memory of this precious and worthy Saint of Christ, should I not Commemorate those excellent Vertues;
but convenient, and if ever I might do it for any, I should wrong the memory of this precious and worthy Saint of christ, should I not Commemorate those excellent Virtues;
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Should I but observe that Rule forementioned, to speak but what I know, and testify but what I my self have seen, I might break a box of such precious Spikenard as would fill the house with a sweet perfume.
Should I but observe that Rule forementioned, to speak but what I know, and testify but what I my self have seen, I might break a box of such precious Spikenard as would fill the house with a sweet perfume.
she was even a woman from a child, she began with God betimes, remembring her Creator in the dayes of her youth, she was none of those who do consecrate the top to the Divel,
she was even a woman from a child, she began with God betimes, remembering her Creator in the days of her youth, she was none of those who do consecrate the top to the devil,
and the bottom to God, and having began, held on, an even and constand course in holiness, confuting that Divels proverb a young Saint and an old Divel, which as Erasmus sayes well (in his Pietas puerilis ) was a proverb devised by the Devil himself, contrary to that of Solomon, Prov. 22.6. Train up a Child in the way he should go, and when he is old, he will not depart from it.
and the bottom to God, and having began, held on, an even and constand course in holiness, confuting that Devils proverb a young Saint and an old devil, which as Erasmus Says well (in his Pietas puerilis) was a proverb devised by the devil himself, contrary to that of Solomon, Curae 22.6. Train up a Child in the Way he should go, and when he is old, he will not depart from it.
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and then to her late worthy Yoke-fellow now living, Captain Robert Fisher, during all which time, never gave she the least fear, of having began in the Spirit, ending in the Flesh, with too many in these late loose dayes,
and then to her late worthy Yokefellow now living, Captain Robert Fisher, during all which time, never gave she the least Fear, of having began in the Spirit, ending in the Flesh, with too many in these late lose days,
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as ever I met withall, of a friend endearing, and an enemy winning converse, pleasantness of spirit without levity, affability mixt with gravity, lovely,
as ever I met withal, of a friend endearing, and an enemy winning converse, pleasantness of Spirit without levity, affability mixed with gravity, lovely,
but humble in heart, high in worth, (as Nazianzen of Athanasius ) that first, second and third Vertue, (as Aust. hath it) who being asked by one, what Vertue was first and most to be desired, answer'd Humility, being asked what was the second, he answered humility,
but humble in heart, high in worth, (as Nazianzen of Athanasius) that First, second and third Virtue, (as Aust. hath it) who being asked by one, what Virtue was First and most to be desired, answered Humility, being asked what was the second, he answered humility,
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and for which they so prize themselves) in great plenty and abundance, yet like one resolved to follow her Saviours pattern, of whom tis sayd Phil. 2.6, 7, 8. Though in the form of God,
and for which they so prize themselves) in great plenty and abundance, yet like one resolved to follow her Saviors pattern, of whom this said Philip 2.6, 7, 8. Though in the from of God,
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Yet made himself of no reputation, but took upon him the form of a Servant, &c. So this his disciple, outwardly great, inwardly little, rich in the World, poor in Spirit, which grace though it made her nothing in her own,
Yet made himself of no reputation, but took upon him the from of a Servant, etc. So this his disciple, outwardly great, inwardly little, rich in the World, poor in Spirit, which grace though it made her nothing in her own,
yet it greatned her in the eyes of God and good men, Math. 18.4, Whosoever shall humble himself as a little child, the same is greatest in the kingdome of Heaven.
yet it greatened her in the eyes of God and good men, Math. 18.4, Whosoever shall humble himself as a little child, the same is greatest in the Kingdom of Heaven.
4. She was a woman full of mercy and pitty, a sister-grace to the former, which the Apostle Paul coupling together, we will not part, Col. 3.12. Put on as the Elect of God, humbleness of mind, and bowels of mercy.
4. She was a woman full of mercy and pity, a sister-grace to the former, which the Apostle Paul coupling together, we will not part, Col. 3.12. Put on as the Elect of God, humbleness of mind, and bowels of mercy.
Mercy is described by Saint Aust. to be a compassionate felow-feeling of anothers misery, that puts me upon helping him so far as I am able, a grace that none ever lost by;
Mercy is described by Saint Aust. to be a compassionate fellow-feeling of another's misery, that puts me upon helping him so Far as I am able, a grace that none ever lost by;
Blessed are the merciful, for they shall obtain mercy, an hugely honouring grace, that makes God the giver of our All, indebted to us for a little of it again,
Blessed Are the merciful, for they shall obtain mercy, an hugely honouring grace, that makes God the giver of our All, indebted to us for a little of it again,
and I am perswaded her heart larger, no question but what with lawfulness she might, she did this way, and she hath lamented it, that she could do no more then she did,
and I am persuaded her heart larger, no question but what with lawfulness she might, she did this Way, and she hath lamented it, that she could do no more then she did,
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for such as feared God, and made it her great wonder, that some should have such estates and do so little good with them, her will was to do good to all, especially the houshold of Faith,
for such as feared God, and made it her great wonder, that Some should have such estates and do so little good with them, her will was to do good to all, especially the household of Faith,
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yet God sayes tis done, and a greater then Austin warrants it, 2 Cor. 8.12. If there be a willing mind, tis accepted according to that a man hath, and not according to that he hath not.
yet God Says this done, and a greater then Austin warrants it, 2 Cor. 8.12. If there be a willing mind, this accepted according to that a man hath, and not according to that he hath not.
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but never to grumble, having learned Jobes lesson, cap. 2.10. Shall we receive good at the hand of the Lord, and shall we not receive evill, or good old Elies, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good, or that of a greater or better then either, John 18.11.
but never to grumble, having learned Jobes Lesson, cap. 2.10. Shall we receive good At the hand of the Lord, and shall we not receive evil, or good old Ely's, 1 Sam. 3.18. It is the Lord, let him do what seems him good, or that of a greater or better then either, John 18.11.
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6. She was of a most meek and peaceable frame of spirit, her adorning was not plaiting the haire, &c. but with the ornament of a meek & quiet spirit, which is in the sight of God great price, 1 Pet. 3.4..
6. She was of a most meek and peaceable frame of Spirit, her adorning was not plaiting the hair, etc. but with the ornament of a meek & quiet Spirit, which is in the sighed of God great price, 1 Pet. 3.4..
Queen Elizabeth was used to say, that next to the Scripture, she knew no book that did her so much good as Seneca de Clementia, and her Clemency was such that her brother King Edward was used to call her, his sweet sister Temperance, I cannot say that our sister had so much Learning as to read that Book,
Queen Elizabeth was used to say, that next to the Scripture, she knew no book that did her so much good as Senecca de Clementia, and her Clemency was such that her brother King Edward was used to call her, his sweet sister Temperance, I cannot say that our sister had so much Learning as to read that Book,
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It is a great argument of an heart truly gracious, when it can say with holy David, Ps. 26.8. Lord, I have leved the habitation of thy House, and the place where thine Honour dwelleth.
It is a great argument of an heart truly gracious, when it can say with holy David, Ps. 26.8. Lord, I have leved the habitation of thy House, and the place where thine Honour dwells.
Eusebius reports of the Martyrs under Severus, that comming forth after a long and hard Imprisonment, they looked more like those that came out of a shop of sweet Oyntments,
Eusebius reports of the Martyrs under Severus, that coming forth After a long and hard Imprisonment, they looked more like those that Come out of a shop of sweet Ointments,
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then out of a Prison, they carryed in their countenances, a certain divine Aspect; no question but it was that within, that made their faces shine without;
then out of a Prison, they carried in their countenances, a certain divine Aspect; no question but it was that within, that made their faces shine without;
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oh how pleasant would this our Sister be, during her Lucida, intervalla her Mitigations of her distemper, pleasant in her speeches, pleasant in her actions, which gave all to see there was peace within, the cause of this pleasantness without this tenderness of conscience she evidenced, by universall care to please,
o how pleasant would this our Sister be, during her Lucida, intervalla her Mitigations of her distemper, pleasant in her Speeches, pleasant in her actions, which gave all to see there was peace within, the cause of this pleasantness without this tenderness of conscience she evidenced, by universal care to please,
the Workman told him that he would so contrive it that, that none should over look him or see what was done in his house, to whom Drusus made this answer, nay rather if thou hast any art, shew it in so contriving my house, that whatsoever I do, may be beheld of all,
the Workman told him that he would so contrive it that, that none should over look him or see what was done in his house, to whom Drusus made this answer, nay rather if thou hast any art, show it in so contriving my house, that whatsoever I do, may be beheld of all,
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truly I think could such an house been built, an Inhabitant fitter then this our sister to have dwelt in the same, could no where have been found, I have known her long,
truly I think could such an house been built, an Inhabitant fitter then this our sister to have dwelled in the same, could no where have been found, I have known her long,
9. In a word for her general practise of godlyness, (I hope and question not) in the sincerity of heart I am sure in the unblame ableness of life, she was an Israelitess indeed in whom was no guil, one of the ornaments of her Sex; well reported of by all;
9. In a word for her general practice of godliness, (I hope and question not) in the sincerity of heart I am sure in the unblame ableness of life, she was an Israelitess indeed in whom was no guile, one of the Ornament of her Sex; well reported of by all;
10. Shall I leave her in this respect, and speak of her as a Wife; she was her husbands Crown, Prov. 12.4. A vertuous woman is the crown of her Husband, a rich Portion of the Lords own bestowing, Prov. 19.14. House and riches are the Inheritance of Fa•hers, but a prudent Wife is of the Lord.
10. Shall I leave her in this respect, and speak of her as a Wife; she was her Husbands Crown, Curae 12.4. A virtuous woman is the crown of her Husband, a rich Portion of the lords own bestowing, Curae 19.14. House and riches Are the Inheritance of Fa•hers, but a prudent Wife is of the Lord.
She was one of Salomons wives, mentioned, Prov. 31.11, 12. One that the heart of her Husband might safely trust in, so that he shall have no need of spoyl.
She was one of Solomon's wives, mentioned, Curae 31.11, 12. One that the heart of her Husband might safely trust in, so that he shall have no need of spoil.
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and the many prayers she put up for his prosperous and safe return, besides her earnest desires to her Friends, that in their Prayers they would still remember her dear Husband.
and the many Prayers she put up for his prosperous and safe return, beside her earnest Desires to her Friends, that in their Prayers they would still Remember her dear Husband.
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Her desire was exceeding great in this her last sickness, if the Will of God might be so, that she might live but till his return, once more to see him and speak with him;
Her desire was exceeding great in this her last sickness, if the Will of God might be so, that she might live but till his return, once more to see him and speak with him;
but an indulgent, affectionate kind and endearing mother indeed, and if she had travailed in pain of her, she would not have been more willing to travail in pain for her in what had lain in her power to have done her good.
but an indulgent, affectionate kind and endearing mother indeed, and if she had travailed in pain of her, she would not have been more willing to travail in pain for her in what had lain in her power to have done her good.
12. Shall I mention her as a kinswoman, friend, sister, relation, those dear and mutual kindnesses, that I have both seen and heard of, between her and you her dear relations,
12. Shall I mention her as a kinswoman, friend, sister, Relation, those dear and mutual Kindnesses, that I have both seen and herd of, between her and you her dear relations,
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13. For her death I can say little, and therefore will say nothing, she removed from us to the City, where I had not the happiness of being one of her visitants,
13. For her death I can say little, and Therefore will say nothing, she removed from us to the city, where I had not the happiness of being one of her visitants,
I have read of Apelles, that he was used to say, that to draw the compleat picture of a beautyful woman, he must take one part from one, another from another, a third from a third, &c. and put them altogether;
I have read of Apelles, that he was used to say, that to draw the complete picture of a beautyful woman, he must take one part from one, Another from Another, a third from a third, etc. and put them altogether;
methinks this Christian Gentlewoman, had followed this course in vertues and spiritual excellencies; one Christian excels in one vertue, another in another;
methinks this Christian Gentlewoman, had followed this course in Virtues and spiritual excellencies; one Christian excels in one virtue, Another in Another;
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nay you have not lost her, praema•stis no amisistis, she is but stept before, not lost you'l see her again, them that sleep in Jesus God will bring with him. 1 Thess. 4.14.
nay you have not lost her, praema•stis no amisistis, she is but stepped before, not lost You'll see her again, them that sleep in jesus God will bring with him. 1 Thess 4.14.
Where youth shall never wax old, where your life shall fear no ending, where there shall be no more sickness to wast and make pale, no more death to seperate dear friends, no more greif felt, no more signs heard; as Aust. most sweetly &c. For the which place and time, the Lord in Mercy fit and prepa o us All;
Where youth shall never wax old, where your life shall Fear no ending, where there shall be no more sickness to wast and make pale, no more death to separate dear Friends, no more grief felt, no more Signs herd; as Aust. most sweetly etc. For the which place and time, the Lord in Mercy fit and prepa o us All;
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Ut si vitam suam ipso negligeret liberis tamen parvulis & amicis ab ipso pendentibus servaret incolumem. Liberi illi qui mihi eos dedit curae sunt, amicos hic discedens inveniam aut vobis similes aut meliores, nec vestra societate diu cariturus.
Ut si vitam suam ipso negligeret Liberis tamen parvulis & amicis ab ipso pendentibus servaret incolumem. Liberi illi qui mihi eos dedit Curae sunt, amicos hic discedens inveniam Or vobis similes Or meliores, nec Vestra Societate Diu cariturus.
NONLATINALPHABET. Naturales & irrreprehensibiles. Turbari lonum est sed non perturbari, i. e. nimiopere turbari ▪ Maerori succumubere animum despondere.
. Naturals & irrreprehensibiles. Turbari lonum est sed non perturbari, i. e. nimiopere turbari ▪ Maerori succumubere animum despondere.
Ubi juve•tus nunquam sen s•it, ubi vita terminum nescit, ubi amor nunquam tep scit, ubi s•nitas nunquam marcescit, ubi gaudium nu•quam decrescit, ubi dolor nunqu•m s•ntitur, ubi genitus nunquam audi ur, &c.
Ubi juve•tus Never sen s•it, ubi vita Terminus nescit, ubi amor Never tep scit, ubi s•nitas Never marcescit, ubi gaudium nu•quam decrescit, ubi dolour nunqu•m s•ntitur, ubi Genitus Never audi ur, etc.
