A SERMON PREACHED AT THE FVNERAL OF ARTHVR VPTON Esquire in Denon. PSAL. 103. 15. 16. Mans dayes are as an herbe, as a flower of the field so florisheth he.
A SERMON PREACHED AT THE FUNERAL OF ARTHVR UPTON Esquire in Denon. PSALM 103. 15. 16. men days Are as an herb, as a flower of the field so flourisheth he.
and the moderation of chastisements, from the 7. to the 13. then hee amplifieth this moderation, from the fragilitie of humaine nature, saying, God knoweth whereof wee are made, hee made vs, therefore he knoweth vs, he made vs of dust, Gen. 2. 7. and he remembreth that we are but dust, thou art dust, Gen. 3. 14. and dust shall returne to the earth, as it was, Eccles. 12. 7. And so euery man shall become no man,
and the moderation of chastisements, from the 7. to the 13. then he amplifieth this moderation, from the fragility of human nature, saying, God Knoweth whereof we Are made, he made us, Therefore he Knoweth us, he made us of dust, Gen. 2. 7. and he Remember that we Are but dust, thou art dust, Gen. 3. 14. and dust shall return to the earth, as it was, Eccles. 12. 7. And so every man shall become no man,
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There is litle cause either to loue life, or to feare death: and motiues to perswade vs to mourning, that our inhabitancels prolonged, and our decease adiourned.
There is little cause either to love life, or to Fear death: and motives to persuade us to mourning, that our inhabitancels prolonged, and our decease adjourned.
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For the winde goeth ouer it, and it is not, and the place thereof shall know it no more, in which words, 2. things are remarkable, 1. The fragilitie of humaine nature in the 15. v. 2. A reason at the 16. v. The fragilitie of humaine nature is expressed by a twofold comparison.
For the wind Goes over it, and it is not, and the place thereof shall know it no more, in which words, 2. things Are remarkable, 1. The fragility of human nature in the 15. v. 2. A reason At the 16. v. The fragility of human nature is expressed by a twofold comparison.
yet he is a fraile creature, soone come and soone gone, his dayes are like the hearbe which is the life of the earth, and a flower of the fielde, which is the glory of the hearbe as the hearbe groweth,
yet he is a frail creature, soon come and soon gone, his days Are like the herb which is the life of the earth, and a flower of the field, which is the glory of the herb as the herb grows,
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God named the first man Adam, let vs make man, Gen. 1. 26. Let vs make Adam that is man, Adam from Adamah, which is moist earth, fit to receiue formes and impressions, he was so named that he might keepe in memory, that he was but earth.
God nam the First man Adam, let us make man, Gen. 1. 26. Let us make Adam that is man, Adam from Adamah, which is moist earth, fit to receive forms and impressions, he was so nam that he might keep in memory, that he was but earth.
Man is vanitie, Psal. 39. 5. Like to vanitie, Psal. 144. 4. The children of men are vanitie, the chiefe men are lies, to lay them vpon a ballance they are altogether lighter then vanitie, Psal. 62. 4. The sence is,
Man is vanity, Psalm 39. 5. Like to vanity, Psalm 144. 4. The children of men Are vanity, the chief men Are lies, to lay them upon a balance they Are altogether lighter then vanity, Psalm 62. 4. The sense is,
if men should bee put in one scale of the ballance, & vanitie in the other scale, men would ascend, vanitie descend, that is, men would be found lighter then vanitie:
if men should be put in one scale of the balance, & vanity in the other scale, men would ascend, vanity descend, that is, men would be found lighter then vanity:
Zeth named his sonne Enosh, Gen. 4. 26. which is to be weake or fraile, that hee might keepe in memory the frailtie and infirmitie of humaine condition,
Zeth nam his son Enosh, Gen. 4. 26. which is to be weak or frail, that he might keep in memory the frailty and infirmity of human condition,
Man brought nothing with him into the world, 1. Tim. 6. 7. In his infancy he cannot helpe himselfe, in his old age he must be holpen, the helper of other creatures, must haue his helpe from God the Creator.
Man brought nothing with him into the world, 1. Tim. 6. 7. In his infancy he cannot help himself, in his old age he must be helped, the helper of other creatures, must have his help from God the Creator.
and to many more miseries, man is borne vnto trauaile, Iob. 5. 7. This life is full of the griefe of things past, of labour and paine of things present,
and to many more misery's, man is born unto travail, Job 5. 7. This life is full of the grief of things past, of labour and pain of things present,
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for euery day we looke for death a scene of mockeries, a Sea of miseries one onely viall of bloud which euery light fall breakes, euery light ague corrupts.
for every day we look for death a scene of mockeries, a Sea of misery's one only vial of blood which every Light fallen breaks, every Light ague corrupts.
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and doth respect him, hence is it that Dauid saith Lord what is man that thou regardest him, Psal. 144. 4. Man is the slaue of death, a traueller that passeth away,
and does respect him, hence is it that David Says Lord what is man that thou regardest him, Psalm 144. 4. Man is the slave of death, a traveller that passes away,
for here wee haue no abiding cittie, Heb. 12. 14. We are strangers and pilgrimes, 1. Pet. 2. 11. Soiourners as all our fathers were, Psal. 39. 12. Lighter then a bubble, shorter then a moment, vainer then an image, frailer then a venice glasse which is soone broken, more changeable then the winde, more inconstant then a shadow,
for Here we have no abiding City, Hebrew 12. 14. We Are Strangers and Pilgrims, 1. Pet. 2. 11. Sojourners as all our Father's were, Psalm 39. 12. Lighter then a bubble, shorter then a moment, vainer then an image, frailer then a venice glass which is soon broken, more changeable then the wind, more inconstant then a shadow,
and borne ininiquitie, Psal. 51. 5. and vnlesse he be borne againe, he cannot enter into the kingdome of God, Ioh. 3. 5. His heart is deceitfull and wicked aboue all things, Ier. 17. 9. And the imaginations of the heart euill, Gen. 8. 21. The eyes are casements of Lust, as to Dauid, 2. Sam. 11. 2. The throate is an open sepulchre, Psalm. 5. 9. The mouth is full of cursing and deceit, Psalm. 10. 7. The feete swift to shed blood, Esa. 59. 7. The hands are extended to all vnmercifulnesse.
and born ininiquitie, Psalm 51. 5. and unless he be born again, he cannot enter into the Kingdom of God, John 3. 5. His heart is deceitful and wicked above all things, Jeremiah 17. 9. And the Imaginations of the heart evil, Gen. 8. 21. The eyes Are casements of Lust, as to David, 2. Sam. 11. 2. The throat is an open Sepulchre, Psalm. 5. 9. The Mouth is full of cursing and deceit, Psalm. 10. 7. The feet swift to shed blood, Isaiah 59. 7. The hands Are extended to all unmercifulness.
Hee doth breake the yoake, and burst the bonds, Ier. 5. 5. Hating to be reformed, Psal. 15. 17. Saying, The Lord shall not see, Psal. 94. 7. It is in vaine to serue God,
He does break the yoke, and burst the bonds, Jeremiah 5. 5. Hating to be reformed, Psalm 15. 17. Saying, The Lord shall not see, Psalm 94. 7. It is in vain to serve God,
and what profit is it if we keepe his commandements, Malach. 3. 14. By nature man is the child of wrath, Ephes. 2. 3. The sonne of disobedience, Collos. 3. 6. Nay, a beast by his owne knowledge Ier. 51. 17. Yet God loues man,
and what profit is it if we keep his Commandments, Malachi 3. 14. By nature man is the child of wrath, Ephesians 2. 3. The son of disobedience, Colossians 3. 6. Nay, a beast by his own knowledge Jeremiah 51. 17. Yet God loves man,
and will make him coheire with Christ, Rom. 8. 17. Yet not all but the Elect God doth giue to vs, we can giue nothing to him, nothing doth come to him,
and will make him coheir with christ, Rom. 8. 17. Yet not all but the Elect God does give to us, we can give nothing to him, nothing does come to him,
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To the sicke and weake he is a keeper, turning their bed in their sicknesse, Psal. 41. 3. To the man of the Palsie, he was health, Mat. 9. 2. To Lazarus that was dead he was life, Ioh. 11. 44. To the blinde he was sight, Ioh. 9. 9. To the lost sheep he was saluatiō, Luk. 15. 4. 5. 6. To such as goe astray he is the way home, Ioh. 14. 6. The second vse may iustly reproue such as neuer minde their weake and fraile condition.
To the sick and weak he is a keeper, turning their Bed in their sickness, Psalm 41. 3. To the man of the Palsy, he was health, Mathew 9. 2. To Lazarus that was dead he was life, John 11. 44. To the blind he was sighed, John 9. 9. To the lost sheep he was salvation, Luk. 15. 4. 5. 6. To such as go astray he is the Way home, John 14. 6. The second use may justly reprove such as never mind their weak and frail condition.
Salomon for all his wisedome died, 1. King. 11. 43. Sampson for all his strength, Iudg. 16. 30. Absolom for all his beautie, 2. Sam. 18. 11. Ahitophel for all his craft, 2. Sam. 17. 23. Dauids childe for all his youth, 2. Sam. 12. 18. Methushelah for all his age, Gen. 5. 27. Lazarus the begger died, Luke 16. 22. And the rich couetous cormorant died, Luk. 12. 20. Proude Iezabel died, 2. King. 9. 33. & Sarah which was ful of modest humilitie,
Solomon for all his Wisdom died, 1. King. 11. 43. Sampson for all his strength, Judges 16. 30. Absalom for all his beauty, 2. Sam. 18. 11. Ahithophel for all his craft, 2. Sam. 17. 23. David child for all his youth, 2. Sam. 12. 18. Methuselah for all his age, Gen. 5. 27. Lazarus the beggar died, Luke 16. 22. And the rich covetous cormorant died, Luk. 12. 20. Proud Jezebel died, 2. King. 9. 33. & Sarah which was full of modest humility,
Death is a port or hauen whereunto we all must saile through the troubles of this world, whervnto the sooner we come, the sooner wee shall be deliuered.
Death is a port or Haven whereunto we all must sail through the Troubles of this world, whereunto the sooner we come, the sooner we shall be Delivered.
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but the party arrested must presently appeare before the tribunall seate of God, 2. Cor. 5. 10. As an hearbe ] Or as some reade it, as grasse or hay. This similitude of grasse is vsed in diuers Scriptures to this end.
but the party arrested must presently appear before the tribunal seat of God, 2. Cor. 5. 10. As an herb ] Or as Some read it, as grass or hay. This similitude of grass is used in diverse Scriptures to this end.
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so is man soone come, and many times soone gone, as Ionah his gourd was, Ion. 4. 6. The grasse when it is greene is beautifull bearing flowers, but being cut downe withereth:
so is man soon come, and many times soon gone, as Jonah his gourd was, Ion. 4. 6. The grass when it is green is beautiful bearing flowers, but being Cut down withereth:
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and my sister, Iob 17. 4. Man shall sleepe in the dust, and the wormes shall couer him, Iob 21. 26. The moath shall eate within vs like a garment, and the wormes shall eate them like wooll, Esa. 51. 8. Herod was eaten of wormes, Act. 12. 23. As a worme did eate Ionah his gourd, Ion. 4. 6. So wormes shall eate our flesh.
and my sister, Job 17. 4. Man shall sleep in the dust, and the worms shall cover him, Job 21. 26. The moath shall eat within us like a garment, and the worms shall eat them like wool, Isaiah 51. 8. Herod was eaten of worms, Act. 12. 23. As a worm did eat Jonah his gourd, Ion. 4. 6. So worms shall eat our Flesh.
Man that is borne of woman is of short continuance, Iob 14. 1. I would haue no man say, I haue so many yeares to liues, yeares are not thine, they are but lent thee.
Man that is born of woman is of short Continuance, Job 14. 1. I would have no man say, I have so many Years to lives, Years Are not thine, they Are but lent thee.
Is there not an appointed time to man vpon earth, and are not his dayes as the dayes of an hireling, Iob 7. 1. Are not mans dayes determined, the number of his moneths are with thee, thou hast appointed his bounds, which (if he would) hee cannot passe, Iob. 14. 5. All the dayes of my appointed time will I waite till my changing shall come, Iob. 14. 14. God hath appointed how long euery man shal liue,
Is there not an appointed time to man upon earth, and Are not his days as the days of an hireling, Job 7. 1. are not men days determined, the number of his months Are with thee, thou hast appointed his bounds, which (if he would) he cannot pass, Job 14. 5. All the days of my appointed time will I wait till my changing shall come, Job 14. 14. God hath appointed how long every man shall live,
The first vse reproueth such as know their flesh is as grasse, yet they seeke things for this life onely, they wallow in wealth, and haue all things at their wils, they are cloathed in fine silke and purple, they glitted and glister with gold and pearles, their faces are couered with fatnesse, Iob. 15. 27. they beate the people to pieces,
The First use Reproveth such as know their Flesh is as grass, yet they seek things for this life only, they wallow in wealth, and have all things At their wills, they Are clothed in fine silk and purple, they glitted and glister with gold and Pearls, their faces Are covered with fatness, Job 15. 27. they beat the people to Pieces,
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Amo. 8. 4. They eate the flesh of the people, and flay off their skinne, Mich. 3. 3. They are attended with great traines and troupes of men, they lead mightie Armies,
Amo 8. 4. They eat the Flesh of the people, and flay off their skin, Mich. 3. 3. They Are attended with great trains and troops of men, they led mighty Armies,
yet are soone bereft of all their riches and glory, and perish as the grasse, what foolishnesse hath wrapt vp their vnderstanding, what blindnesse hath possessed their hearts, what vanitie hath bewitched and rauished their mindes, what mist of error hath compassed them and ouershadowed the light of their knowledge, that they seeing the frailtie of their owne estate and condition.
yet Are soon bereft of all their riches and glory, and perish as the grass, what foolishness hath wrapped up their understanding, what blindness hath possessed their hearts, what vanity hath bewitched and ravished their minds, what missed of error hath compassed them and overshadowed the Light of their knowledge, that they seeing the frailty of their own estate and condition.
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Wee shall leaue a ruinous and base cottage, & passe to a most glorious and blessed pallace, whose pauement is pure gold, and whose gates are pearles, Reuel. 21. 21. By this wee may ghesse what roomes wee are like to finde, where our Sauiour prepareth the place,, Ioh. 14. 2. Had the Prodigall sonne cause to sorrow when he was to depart from this dirtie village,
we shall leave a ruinous and base cottage, & pass to a most glorious and blessed palace, whose pavement is pure gold, and whose gates Are Pearls, Revel. 21. 21. By this we may guess what rooms we Are like to find, where our Saviour Prepareth the place,, John 14. 2. Had the Prodigal son cause to sorrow when he was to depart from this dirty village,
and the company of swine to his fathers house. Who would not bee able to cast off a sacke of dunge to receiue long white robes, Reuel. 7. 14. I hope we shall haue neither oxen to try,
and the company of Swine to his Father's house. Who would not be able to cast off a sack of dung to receive long white robes, Revel. 7. 14. I hope we shall have neither oxen to try,
nor farme to see, nor wiues to with-hold vs from going, Luk. 14. 18. 19. 20. Wee haue had toile enough in the seruitude of Egypt, we haue wandred long enough in the desert in continuall battaile with Gods & our enemies,
nor farm to see, nor wives to withhold us from going, Luk. 14. 18. 19. 20. we have had toil enough in the servitude of Egypt, we have wandered long enough in the desert in continual battle with God's & our enemies,
Goliah was as much hurt by Dauids litle stone, 1. Sam. 17. 50. as Sampson by the waight of a whole house, Iudg. 16. 30. Ely had as much harme by falling backward in his chaire, 1. Sam. 4. 18. as Iezabel by being thrown downe from a high window, 2. King. 9. 33. All they that stoned Stephan to death, tooke no more from him, Act. 7. 59. then an ordinary sicknesse did from Lazarus, Luk. 16. 19. One death is no more death then another,
Goliath was as much hurt by David little stone, 1. Sam. 17. 50. as Sampson by the weight of a Whole house, Judges 16. 30. Ely had as much harm by falling backward in his chair, 1. Sam. 4. 18. as Jezebel by being thrown down from a high window, 2. King. 9. 33. All they that stoned Stephen to death, took no more from him, Act. 7. 59. then an ordinary sickness did from Lazarus, Luk. 16. 19. One death is no more death then Another,
and as well the easiest, as the hardest, taketh our life from vs. Let vs bee willing to leaue this sinfull world, desiring to bee dissolued and to bee with Christ, Philip. 1. 23. Why should wee feare that which cannot be auoided.
and as well the Easiest, as the Hardest, Takes our life from us Let us be willing to leave this sinful world, desiring to be dissolved and to be with christ, Philip. 1. 23. Why should we Fear that which cannot be avoided.
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When the bird thinketh her selfe safe, then is she nearest to death, when the shipmaster is in sight of land, hee may be in greatest danger, for commonly in the range or harbour is the Shippe lost, the want of care drowneth the Shippe, the want of skill is the ruine of the souldiers, the want of foode starueth the sheepe,
When the bird Thinketh her self safe, then is she nearest to death, when the shipmaster is in sighed of land, he may be in greatest danger, for commonly in the range or harbour is the Ship lost, the want of care drowneth the Ship, the want of skill is the ruin of the Soldiers, the want of food starveth the sheep,
Iobs prosperitie was short, therefore his life seemed long, I will (saith hee) speake in the bitternesse of my soule, Iob 10. 1. For he was euen weary of his life, to smoake that vanisheth, Hos. 13. 3. To a bubble that is dissolued. To a weaueers shuttle for swiftnesse, Iob. 7. 6. To a cloude that is driuen with the winde, Iob. 7. 9. To a vapour which is soone dispersed, Iam. 4. 14. And here to grasse which withereth, and to a fading flower.
Jobs Prosperity was short, Therefore his life seemed long, I will (Says he) speak in the bitterness of my soul, Job 10. 1. For he was even weary of his life, to smoke that Vanishes, Hos. 13. 3. To a bubble that is dissolved. To a weaueers shuttle for swiftness, Job 7. 6. To a cloud that is driven with the wind, Job 7. 9. To a vapour which is soon dispersed, Iam. 4. 14. And Here to grass which withereth, and to a fading flower.
and excellent in knowledge and gifts, yet all will fade and fall away. A flower groweth speedily, but being cut downe, turneth as speedily to its former matter:
and excellent in knowledge and Gifts, yet all will fade and fallen away. A flower grows speedily, but being Cut down, turns as speedily to its former matter:
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so man quickly groweth vp from the earth, & assoone turneth to earth againe. Doe not thou glory, doe not thou praise, doe not thou admire, at outward things,
so man quickly grows up from the earth, & As soon turns to earth again. Do not thou glory, do not thou praise, do not thou admire, At outward things,
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or thou must leaue them, all riches haue their wings as an Eagle, and flye into the heauen, Prou. 23. 5. The Apostle saith, trust not in vncertaine riches, 1. Tim. 6. 17. Riches are vncertaine, because they haue wings,
or thou must leave them, all riches have their wings as an Eagl, and fly into the heaven, Prou. 23. 5. The Apostle Says, trust not in uncertain riches, 1. Tim. 6. 17. Riches Are uncertain, Because they have wings,
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and because they auaile not in the day of wrath, Prou. 11. 4. Siluer and gold cannot deliuer them in the day of the wrath of the Lord, Ezechi: 7. 19. That which our Sauiour calleth thornes, Matth. 13. 7. Paul calleth vncertaine riches.
and Because they avail not in the day of wrath, Prou. 11. 4. Silver and gold cannot deliver them in the day of the wrath of the Lord, Ezekiel: 7. 19. That which our Saviour calls thorns, Matthew 13. 7. Paul calls uncertain riches.
Doe riches content, no, the more men haue, the more men craue, and commonly they are the greatest beggers, which haue the greatest portion, hee that loueth siluer, shall not bee satisfied with siluer, Eccles. 5. 9. A couetous man is not satisfied with riches,
Doe riches content, no, the more men have, the more men crave, and commonly they Are the greatest beggars, which have the greatest portion, he that loves silver, shall not be satisfied with silver, Eccles. 5. 9. A covetous man is not satisfied with riches,
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The couetous saith, What shall I doe because I haue no roome, Luk. 12. 27. Some glory in pleasure, pleasure is like lightning, sweete but short, much cost and care for a litle sport,
The covetous Says, What shall I do Because I have no room, Luk. 12. 27. some glory in pleasure, pleasure is like lightning, sweet but short, much cost and care for a little sport,
and whether it goeth, Iohn. 3. 8. As the childes lo•e, so the peoples commendation is gotten and forgotten in an houre The Prophetsaith, Let not the wise man glory in his wisedome, nor the strong man glory in his strength,
and whither it Goes, John. 3. 8. As the child's lo•e, so the peoples commendation is got and forgotten in an hour The Prophetsaith, Let not the wise man glory in his Wisdom, nor the strong man glory in his strength,
Is it so, that glory, pompe, honour, and beautie are as a fading flower, then let not vs affect these things too much, let them not steale away our hearts.
Is it so, that glory, pomp, honour, and beauty Are as a fading flower, then let not us affect these things too much, let them not steal away our hearts.
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A man cannot serue God and mammon, Math. 6. 24. It is an axiome in the Bible, that amitie with the world, is enmitie with God, Iam. 4. 4. Either men must forsake God and loue the world,
A man cannot serve God and mammon, Math. 6. 24. It is an axiom in the bible, that amity with the world, is enmity with God, Iam. 4. 4. Either men must forsake God and love the world,
Doe not humaine affaires imitate the sea, are not men tossed on earth, more then on the sea, one taketh away this mans ground, another that mans field, another desireth his neighbours wife, another taketh away his seruants.
Do not human affairs imitate the sea, Are not men tossed on earth, more then on the sea, one Takes away this men ground, Another that men field, Another Desires his neighbours wife, Another Takes away his Servants.
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Trust hath taken her flight, truth is a stranger, and salutations are full of suspition, and so all wallow in vices, for euery man is vanitie, Psal. 39. 11.
Trust hath taken her flight, truth is a stranger, and salutations Are full of suspicion, and so all wallow in vices, for every man is vanity, Psalm 39. 11.
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The loathsome luke-warmnesse of the most is to be reproued, Reuel. 3. 19. And the dangerous losse of first loue in too many to be lamented, Reuel. 2. 4. Let men seeke the Lord,
The loathsome lukewarmness of the most is to be reproved, Revel. 3. 19. And the dangerous loss of First love in too many to be lamented, Revel. 2. 4. Let men seek the Lord,
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whiles he may bee found, Esa. 55. 6. Good and not euill, Amo. 5. 14. The Kingdome of God, Math. 6. 33. Peace, Psal. 34. 14. The time will come when the Scepter and sepulchre will bee all one,
while he may be found, Isaiah 55. 6. Good and not evil, Amo 5. 14. The Kingdom of God, Math. 6. 33. Peace, Psalm 34. 14. The time will come when the Sceptre and Sepulchre will be all one,
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Let men and women bee neuer so richly attired without Christ they are naked, with what iewels and ornaments soeuer they are set foorth, without Christs beautie they are deformed, howsoeuer their faces are painted,
Let men and women be never so richly attired without christ they Are naked, with what Jewels and Ornament soever they Are Set forth, without Christ beauty they Are deformed, howsoever their faces Are painted,
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but as Paul exhorteth, in the middes of a crooked and naughtie generation, we must be, pure and blamelesse, shining euen as lights in the world, Philip. 2. 15. Shining euermoreto walke in the narrowe path,
but as Paul exhorteth, in the mids of a crooked and naughty generation, we must be, pure and blameless, shining even as lights in the world, Philip. 2. 15. Shining euermoreto walk in the narrow path,
then shall yee also appeare with him in glory, Coloss. 3. 4. The glory which shall be conferred may be considered either on the bodies or on the soules of the godly.
then shall ye also appear with him in glory, Coloss. 3. 4. The glory which shall be conferred may be considered either on the bodies or on the Souls of the godly.
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The glory which shall bee giuen to the bodies of the Saints is threefold, first the bodies of the Saints shall bee immortall, they shall die no more, for mortalitie shall put on immortalitie, 1. Corinth. 15. 53. Secondly, they shall be incorruptible, they shall rot and putrifie no more, they shall be free from infirmitie and deformitie, It is sowen in weakenesse,
The glory which shall be given to the bodies of the Saints is threefold, First the bodies of the Saints shall be immortal, they shall die no more, for mortality shall put on immortality, 1. Corinth. 15. 53. Secondly, they shall be incorruptible, they shall rot and putrify no more, they shall be free from infirmity and deformity, It is sown in weakness,
and shall be raised in power, 1. Cor. 15. 43. Thirdly, they shall be spirituall, 1. Cor. 15. 44. The glory vpon the soule shall bee the perfection of Gods image in all the faculties of it,
and shall be raised in power, 1. Cor. 15. 43. Thirdly, they shall be spiritual, 1. Cor. 15. 44. The glory upon the soul shall be the perfection of God's image in all the faculties of it,
before wee can enter into the kingdome of glory, for no vncleane thing shall enter into the kingdome of heauen, Reuel. 21. 27. Wee are vncleane till we be washed in the blood of Christ by iustification, and bathed in teares of true repentance by mortification. Secondly, the spirit of adoption is the spirit of glory, if this rest vpon men they cannot bee miserable, 1. Pet. 4. 14. Thirdly, our soules are our glory.
before we can enter into the Kingdom of glory, for no unclean thing shall enter into the Kingdom of heaven, Revel. 21. 27. we Are unclean till we be washed in the blood of christ by justification, and bathed in tears of true Repentance by mortification. Secondly, the Spirit of adoption is the Spirit of glory, if this rest upon men they cannot be miserable, 1. Pet. 4. 14. Thirdly, our Souls Are our glory.
] The word is taken for winde, for the sperit, for the intellectuall soule, for the will, and for the aire, but most expositers read it, the winde goeth ouer it.
] The word is taken for wind, for the Spirit, for the intellectual soul, for the will, and for the air, but most expositors read it, the wind Goes over it.
how many slaine by beastes in the field, how many deuoured by the same, how many consumed in common pestilences, murthered by thieues, slaine by their enemies, killed by the fall of an house,
how many slain by beasts in the field, how many devoured by the same, how many consumed in Common pestilences, murdered by thieves, slain by their enemies, killed by the fallen of an house,
and suddenly they goe downe to the graue, Iob 21. 13. Sodome was destroied in a moment, Lam. 4. 6. Sisera soone slaine by Ioel, Iudg 4. 21. The Philistims by Sampson, Iudg. 16. 30. Saneherib by Adramelech and Sharezer, Esa. 37. 38. Man can take life away, but he cannot giue life.
and suddenly they go down to the graven, Job 21. 13. Sodom was destroyed in a moment, Lam. 4. 6. Sisera soon slain by Joel, Judge 4. 21. The philistines by Sampson, Judges 16. 30. Sennacherib by Adrammelech and Sharezer, Isaiah 37. 38. Man can take life away, but he cannot give life.
so mans life which hath continued many moneths and yeares in a moment ceaseth, I haue cut off like a weauer my life, Esa. 38. 12. One is choakt with an haire in milke, another strangled with the stone of a grape, another with a flie some crushed and troden to death.
so men life which hath continued many months and Years in a moment ceases, I have Cut off like a weaver my life, Isaiah 38. 12. One is choked with an hair in milk, Another strangled with the stone of a grape, Another with a fly Some crushed and trodden to death.
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hence is it, that Dauid saith, Lord let mee knowe my ende, and the measure of my dayes, what it is, let mee knowe how long I haue to liue, Psal. 39. 4. Thy life is as the palme of thy hand,
hence is it, that David Says, Lord let me know my end, and the measure of my days, what it is, let me know how long I have to live, Psalm 39. 4. Thy life is as the palm of thy hand,
Moses saith, Teach vs to number our dayes, that we may apply our hearts vnto wisedome, Psalm. 90. 12. That wee may haue the fewnesse of our dayes in memory, that vvee promise to our selues no great things in this world,
Moses Says, Teach us to number our days, that we may apply our hearts unto Wisdom, Psalm. 90. 12. That we may have the fewness of our days in memory, that we promise to our selves no great things in this world,
Mich. 2. 10. Let vs be more frequent in prayer, more carefull in hearing, more conuersant in meditation, more painfull in seeking, more diligent in examining, and more studious in doing.
Mich. 2. 10. Let us be more frequent in prayer, more careful in hearing, more conversant in meditation, more painful in seeking, more diligent in examining, and more studious in doing.
and with strong cries, let vs make our peace, & fly from the anger to come, Math. 3. 7. Let vs remember our Creator in the dayes of our youth, Eccles. 12. 1. God vvill haue the first fruites, and the first borne are due to him.
and with strong cries, let us make our peace, & fly from the anger to come, Math. 3. 7. Let us Remember our Creator in the days of our youth, Eccles. 12. 1. God will have the First fruits, and the First born Are due to him.
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Our sinees cleaue so fast vnto vs, that wee doe not remember our latter ende, Lament. 1. 9. Wee are carelesse in making our calling and election sure, 2. Pet. 1. 10. It is sufficient for vs that wee haue spent the time past of our liues after the lustes of the Gentiles, walking in wantonnesse, lustes, drunkennesse, in gluttonies, drinkings,
Our sinees cleave so fast unto us, that we do not Remember our latter end, Lament. 1. 9. we Are careless in making our calling and election sure, 2. Pet. 1. 10. It is sufficient for us that we have spent the time past of our lives After the lusts of the Gentiles, walking in wantonness, lusts, Drunkenness, in gluttonies, drinkings,
and infirmities, the shortnesse of our liues, the iudgements of God on others, and his mercies toward vs, should make vs alway aboundant in the workes of the Lord, 1. Cor. 15. 58. That is, we must proue our constancy in faith,
and infirmities, the shortness of our lives, the Judgments of God on Others, and his Mercies towards us, should make us always abundant in the works of the Lord, 1. Cor. 15. 58. That is, we must prove our constancy in faith,
Prayer must bee sent before, vnderstanding desired, the continuance of meditation giuen, that the Scripture might transforme vs into it selfe after a sort.
Prayer must be sent before, understanding desired, the Continuance of meditation given, that the Scripture might transform us into it self After a sort.
The loue of the world made Demas for sake Christ, 2. Tim. 4. 10. The loue of money made Iudas sell Christ, Math. 26. 15. The loue of riches, made the couetous man loose Christ, Luk. 12. 20. And the seeking of vaine glory, maketh many men neglect Christ.
The love of the world made Demas for sake christ, 2. Tim. 4. 10. The love of money made Iudas fell christ, Math. 26. 15. The love of riches, made the covetous man lose christ, Luk. 12. 20. And the seeking of vain glory, makes many men neglect christ.
Seeke Christ and yee shall liue, Amo. 5. 6. Seeke him while hee may bee found, Esa. 55. 6. He that hath I sachar his burden must needes couch, Gen. 49. 14. He that hath rent his net, will take nothing, Luk. 5. 5. They which are laden with thicke clay cannot mount vp before the Lord, Habak. 2. 6. They can neuer bee faithfull disposers, that are faithlesse workers, 1. Cor. 4. 2. They will say and doe not, Math 23. 3. So they which labour much for vaine glory, will hardly attaine to true glory.
Seek christ and ye shall live, Amo 5. 6. Seek him while he may be found, Isaiah 55. 6. He that hath I sachar his burden must needs couch, Gen. 49. 14. He that hath rend his net, will take nothing, Luk. 5. 5. They which Are laden with thick clay cannot mount up before the Lord, Habak. 2. 6. They can never be faithful disposers, that Are faithless workers, 1. Cor. 4. 2. They will say and do not, Math 23. 3. So they which labour much for vain glory, will hardly attain to true glory.
Who of all our fathers departed this life haue liued againe a naturall life, wee shall goe to them, they shall not com to vs, they triumph, wee fight, they at their iourneyes ende, wee trauailing, they in the hauen, wee on the sea, they at rest, wee in trouble.
Who of all our Father's departed this life have lived again a natural life, we shall go to them, they shall not come to us, they triumph, we fight, they At their journeys end, we travailing, they in the Haven, we on the sea, they At rest, we in trouble.
nor bee commanded by any higher power on earth, my life shall bee a communion with the blessed Trinitie, my ioy the presence of the lambe, my exercise singing, my dittie praise yee the Lord, my consorts Saints and Angels, the place the heauen of heauens, 1. Kin. 8. 27. The Paradise, Luk. 23. 43. The bridegromes chamber, Psal. 19. 5. They which now see me, shall see me no more on earth my soule at the time of dissolution shall returne to God that gaue it, Eccles. 12. 7. and my body to the dust, dust I am, concerning my body, Gen. 3. 19. There is hope of a tree if it be cut downe, that it will yet sprout,
nor be commanded by any higher power on earth, my life shall be a communion with the blessed Trinity, my joy the presence of the lamb, my exercise singing, my ditty praise ye the Lord, my consorts Saints and Angels, the place the heaven of heavens, 1. Kin. 8. 27. The Paradise, Luk. 23. 43. The bridegroom's chamber, Psalm 19. 5. They which now see me, shall see me no more on earth my soul At the time of dissolution shall return to God that gave it, Eccles. 12. 7. and my body to the dust, dust I am, Concerning my body, Gen. 3. 19. There is hope of a tree if it be Cut down, that it will yet sprout,
But man is sicke and dieth, and man perisheth, and vvhere is he, Iob 14. 7. 8. 9. 10. Hee that is once dead naturally cannot bee repaired againe, hee cannot returne to liue on earth.
But man is sick and Dieth, and man Perishes, and where is he, Job 14. 7. 8. 9. 10. He that is once dead naturally cannot be repaired again, he cannot return to live on earth.
Mercifull giuers shall be the children of the highest, Luk. 6. 35. And bee like God their father, who is the father of mercies, 2. Cor. 1. 3. They shall bee his Stewards to dispose his goods, Luk. 16. 2. And his hands to distribute his almes.
Merciful givers shall be the children of the highest, Luk. 6. 35. And be like God their father, who is the father of Mercies, 2. Cor. 1. 3. They shall be his Stewards to dispose his goods, Luk. 16. 2. And his hands to distribute his alms.
The dead are saide to rest from their labours, Reuel. 14. 13. And although the soule thorough death doeth not loose his faculties, notwithstanding she doth not exercise her operations.
The dead Are said to rest from their labours, Revel. 14. 13. And although the soul through death doth not lose his faculties, notwithstanding she does not exercise her operations.
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Our Sauiour saith, I must doe the vvorkes of him that sent me, vvhile it is day, the night commeth vvhen no man can vvorke, Ioh. 9. 4. Worke vvhile yee haue haue light, Ioh. 12. 35. While we haue time, let vs doe good to all men, Gal 6. 10. As all time is not fit to sow and plant:
Our Saviour Says, I must do the works of him that sent me, while it is day, the night comes when no man can work, John 9. 4. Work while ye have have Light, John 12. 35. While we have time, let us do good to all men, Gall 6. 10. As all time is not fit to sow and plant:
Because the time of repentance, satisfaction, restitution, and such like will not long last and continue, let vs now repent and turne to the Lord, to day if yee will heare his voice harden not your hearts, Hebr. 3. 7. 8. Exhort one another daily, while it is called to day, Hebr. 3. 13. Make satisfaction to those men whom thou hast wronged,
Because the time of Repentance, satisfaction, restitution, and such like will not long last and continue, let us now Repent and turn to the Lord, to day if ye will hear his voice harden not your hearts, Hebrew 3. 7. 8. Exhort one Another daily, while it is called to day, Hebrew 3. 13. Make satisfaction to those men whom thou hast wronged,
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and restore such goods, lands, and possessions as thou doest detaine from any man, there can be no true repentance while the treasures of wickednesse are in the houses of the wicked, Mica. 6. 10.
and restore such goods, Lands, and possessions as thou dost detain from any man, there can be no true Repentance while the treasures of wickedness Are in the houses of the wicked, Mica. 6. 10.
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and to say, I am the soule of this man, or of that woman, I am tormented grieuously in Purgatory, for this or that which I haue done, I might be deliuered,
and to say, I am the soul of this man, or of that woman, I am tormented grievously in Purgatory, for this or that which I have done, I might be Delivered,
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If they be not popish which make such false apparitions for gaines sake, they are certaine euill spirits, Satan can transforme himselfe into an Angell of light, 2. Cor. 11. 14. Why not into a soule.
If they be not popish which make such false apparitions for gains sake, they Are certain evil spirits, Satan can transform himself into an Angel of Light, 2. Cor. 11. 14. Why not into a soul.
He entred into Iudas, Ioh. 13. 27. He filled Ananias heart, Act. 5. 3. He worketh mightily in the sonnes of disobedience, Eph. 2. 2. Hence it is that they are called the children of the diuell, as Paul said to Elimas, and full of all subtiltie and all mischiefe, the child of the diuell,
He entered into Iudas, John 13. 27. He filled Ananias heart, Act. 5. 3. He works mightily in the Sons of disobedience, Ephesians 2. 2. Hence it is that they Are called the children of the Devil, as Paul said to Elymas, and full of all subtlety and all mischief, the child of the Devil,
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and enemy of all righteousnesse, wilt thou not cease to peruert the straight wayes of the Lord, Act. 13. 10. Such were the Iewes to whom Christ spake, Yee are of your father the diuell,
and enemy of all righteousness, wilt thou not cease to pervert the straight ways of the Lord, Act. 13. 10. Such were the Iewes to whom christ spoke, Ye Are of your father the Devil,
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and of the sea, for the diuell is come downe vnto you, which hath grtat wrath, knowing that hee hath but a short time, Reuel. 12. 12. He is a deceiuer of the people, Reuel. 20. 3. 8. And his sleights and deceits are called the deepenesse of Satan, Reuel. 2. 24. The diuels perloaps cannot assume dead mens bodies,
and of the sea, for the Devil is come down unto you, which hath grtat wrath, knowing that he hath but a short time, Revel. 12. 12. He is a deceiver of the people, Revel. 20. 3. 8. And his sleights and Deceits Are called the deepness of Satan, Revel. 2. 24. The Devils perloaps cannot assume dead men's bodies,
and the going out of a bad, is the beginning of a better world. Mans dayes, pompe, glory, birth, blood, are but as vanishing flowers, this world is transitorie,
and the going out of a bad, is the beginning of a better world. men days, pomp, glory, birth, blood, Are but as vanishing flowers, this world is transitory,
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I haue hitherto spoken of life and death, now I must speake something of the life and death of this Worshipfull Gentleman whose body standeth before vs ready to be interred.
I have hitherto spoken of life and death, now I must speak something of the life and death of this Worshipful Gentleman whose body Stands before us ready to be interred.
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and lodged, insomuch as if he was a Gaius for them, how did he relieue the poore daily at his doores and in time of sicknes how prouident was he for them.
and lodged, insomuch as if he was a Gaius for them, how did he relieve the poor daily At his doors and in time of sickness how provident was he for them.
Hee had a great loue to the meanes of his owne saluation, I meane the preaching of the word, frequenting it often if his health did serue him, countenancing & supporting the Lecture where he was a continuall hearer.
He had a great love to the means of his own salvation, I mean the preaching of the word, frequenting it often if his health did serve him, countenancing & supporting the Lecture where he was a continual hearer.
so all may not speake well of this Gentleman, there be cursing Shimeries, and rayling Rabshakethes, some that will speake good of none. As the red dragon cast out water after the woman that had brought foorth a man child to drowne it;
so all may not speak well of this Gentleman, there be cursing Shimeries, and railing Rabshakethes, Some that will speak good of none. As the read dragon cast out water After the woman that had brought forth a man child to drown it;
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