The house of weeping, or, Mans last progress to his long home fully represented in several funeral discourses, with many pertinent ejaculations under each head, to remind us of our mortality and fading state / by John Dunton ...
I considering therefore the secret hand of God upon this Congregation, in taking away an eminent Servant of Christ, thought it incumbent upon me to speak something at this time that might be suitable to the present dispensation of of God towards you,
I considering Therefore the secret hand of God upon this Congregation, in taking away an eminent Servant of christ, Thought it incumbent upon me to speak something At this time that might be suitable to the present Dispensation of of God towards you,
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in the beginning of this Chapter you read that Lazarus was sick, and the news thereof immediatly sent to Jesus; who notwithstanding he dearly loved him,
in the beginning of this Chapter you read that Lazarus was sick, and the news thereof immediately sent to jesus; who notwithstanding he dearly loved him,
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the reason wherof is at hand, viz. That a sentence of death might pass upon beloved Lazarus, and he be laid in the grave, and a stone rouled upon him;
the reason whereof is At hand, viz. That a sentence of death might pass upon Beloved Lazarus, and he be laid in the grave, and a stone rolled upon him;
After Lazarus had been in the grave four days, Christ he comes up to Bethany, and the sisters of Lazarus, viz. Martha and Mary, they come out to meet Jesus; first Martha she cometh, ver. 20. and she saith, Lord If thou hadst been here, my brother had not died, ver. 21. After this comes Mary, ver•. 32 and she falls down at Christs feet, saying, Lord If thou hadst been here, my brother, had not died.
After Lazarus had been in the grave four days, christ he comes up to Bethany, and the Sisters of Lazarus, viz. Martha and Marry, they come out to meet jesus; First Martha she comes, ver. 20. and she Says, Lord If thou Hadst been Here, my brother had not died, ver. 21. After this comes Marry, ver•. 32 and she falls down At Christ feet, saying, Lord If thou Hadst been Here, my brother, had not died.
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it appears by Christs weeping that he is perfect man, as well as perfect God: That Christ wept, is to be referred, not to his Divinity, but to his Humanity;
it appears by Christ weeping that he is perfect man, as well as perfect God: That christ wept, is to be referred, not to his Divinity, but to his Humanity;
and so we shall find that Christ was subject as to this, so to all natural infirmities; as hunger, thirst weariness, &c. which may comfort the Saints that groan under natural, as well as sinful infirmities;
and so we shall find that christ was Subject as to this, so to all natural infirmities; as hunger, thirst weariness, etc. which may Comfort the Saints that groan under natural, as well as sinful infirmities;
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Do'st thou then groan under natural weaknesses and infirmities? Go boldly to the Throne of grace, and Christ will enable thee to bear up under these weaknesses,
Dost thou then groan under natural Weaknesses and infirmities? Go boldly to the Throne of grace, and christ will enable thee to bear up under these Weaknesses,
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From vers. 1, 3. we may observe thus much, that a Believers interest in the distingnishing love of Christ, doth not exempt him from outward Troubles or bodily Distempers:
From vers. 1, 3. we may observe thus much, that a Believers Interest in the distingnishing love of christ, does not exempt him from outward Troubles or bodily Distempers:
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From vers. 4. We may observe thus much, that the darkest Difpensations of Providence, they oftentimes usher in the brightest manifestations of God to the Soul,
From vers. 4. We may observe thus much, that the Darkest Difpensations of Providence, they oftentimes usher in the Brightest manifestations of God to the Soul,
From Vers. 6. We may take notice, it was ever in Christ's intention to manifest his Love and Goodness to Lazarus, and yet he comes not near him for the present,
From Vers. 6. We may take notice, it was ever in Christ's intention to manifest his Love and goodness to Lazarus, and yet he comes not near him for the present,
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From Vers. 14. We may observe, that Christ his absence or the suspension of divine Grace and Love, they are in infinite Wisdom ordered for the further advancing of Soul Comfort.
From Vers. 14. We may observe, that christ his absence or the suspension of divine Grace and Love, they Are in infinite Wisdom ordered for the further advancing of Soul Comfort.
Had not Lazarus been sick, had he not been dead and buryed, the Wisdom, Power and Goodness of Christ had never been so eminently discovered as it was towards him.
Had not Lazarus been sick, had he not been dead and buried, the Wisdom, Power and goodness of christ had never been so eminently discovered as it was towards him.
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But we shall hasten to see what is the cause of Christ his weeping, and what the cause was, you may see, ver. 32, 33, 34, 35, 36 ▪ when Christ saw Mary come weeping towards him, having her heart running over with Grief,
But we shall hasten to see what is the cause of christ his weeping, and what the cause was, you may see, ver. 32, 33, 34, 35, 36 ▪ when christ saw Marry come weeping towards him, having her heart running over with Grief,
When you read these two words, Jesus wept. What, doth Mary 's weeping set Jesus Christ a weeping? Doth Mary and Martha shed Tears for the Death of Lazarus, and doth Christ his Heart even bleed within him to see them troubled and mourning upon the same account ▪ so the word in the Greek seems to import, NONLATINALPHABET, he troubled himself;
When you read these two words, jesus wept. What, does Marry is weeping Set jesus christ a weeping? Does Marry and Martha shed Tears for the Death of Lazarus, and does christ his Heart even bleed within him to see them troubled and mourning upon the same account ▪ so the word in the Greek seems to import,, he troubled himself;
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Likewise you find the same spirit in those Christians, Acts 20. that Paul (the great Apostle of the Gentiles) did there take his farewel of, saying, ver. 25. And now behold, I know that ye all, among whom I have gone preaching the Kingdom of God, shall see my face no more.
Likewise you find the same Spirit in those Christians, Acts 20. that Paul (the great Apostle of the Gentiles) did there take his farewell of, saying, ver. 25. And now behold, I know that you all, among whom I have gone preaching the Kingdom of God, shall see my face no more.
Now by all this it appears, that it is both the duty and property of a Christian ( such an one as hath been baptized into the spirit of Jesus ) to be deeply affected with,
Now by all this it appears, that it is both the duty and property of a Christian (such an one as hath been baptised into the Spirit of jesus) to be deeply affected with,
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This Evening sun may see us dead, it went out Early this morning to score us out this lodging of a Tomb. And oh happy, thrice happy is that person that can die well.
This Evening sun may see us dead, it went out Early this morning to score us out this lodging of a Tomb. And o happy, thrice happy is that person that can die well.
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To be stupid, and not to mind the hand of God when he smites our near and dear relations, doth declare, that we do not onely want grace, but natural affection;
To be stupid, and not to mind the hand of God when he smites our near and dear relations, does declare, that we do not only want grace, but natural affection;
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3. The perishing of good men is a just cause of weeping, and that because they are a great blessing to the nations, cities, families, &c. where they are cast.
3. The perishing of good men is a just cause of weeping, and that Because they Are a great blessing to the Nations, cities, families, etc. where they Are cast.
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When God destroyed the old world, the family of Noah was saved for Noahs sake, Gen. 7. Prosane wretches are ready to wish the people of God all out of the world; but alas!
When God destroyed the old world, the family of Noah was saved for Noahs sake, Gen. 7. Profane wretches Are ready to wish the people of God all out of the world; but alas!
Wo to Graffham whenever thou ceasest to be a refuge to the saints, whenever thy gates shall be shut against the ministers and people of the Lord Jesus.
Woe to Graffham whenever thou ceasest to be a refuge to the Saints, whenever thy gates shall be shut against the Ministers and people of the Lord jesus.
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The Children of Israel, though they slighted and despised the Prophets, would in time of distress come to them for Prayer, 1 Sam. 7. 8, 9. and 12, 19. Yea, Pharaoh, as proud,
The Children of Israel, though they slighted and despised the prophets, would in time of distress come to them for Prayer, 1 Sam. 7. 8, 9. and 12, 19. Yea, Pharaoh, as proud,
and Carriage, making t• … of Weeping a House of Laughter, and filling 〈 … 〉 selves with Wine (wherein is e•c•ss) until 〈 … 〉 become more like beasts than m•n, which is a practice too common at Funerals.
and Carriage, making t• … of Weeping a House of Laughter, and filling 〈 … 〉 selves with Wine (wherein is e•c•ss) until 〈 … 〉 become more like beasts than m•n, which is a practice too Common At Funerals.
You may soon judge how sit such persons are to attend upon a Funeral Sermon; but indeed I am apt to think, Funeral Sermons have generally been rather for Ostentation, and Vain Glory, than for Profit.
You may soon judge how fit such Persons Are to attend upon a Funeral Sermon; but indeed I am apt to think, Funeral Sermons have generally been rather for Ostentation, and Vain Glory, than for Profit.
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How unsuitable is it, that so soon as ever the Husband, or Wife, or a godly Friend is laid in the Earth, to set the Bells a Ringing, which imports matter of joy rather than of sorrow?
How unsuitable is it, that so soon as ever the Husband, or Wife, or a godly Friend is laid in the Earth, to Set the Bells' a Ringing, which imports matter of joy rather than of sorrow?
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2. If it be a Christ-like-Frame of Spirit, to weep over the Deaths of good men, it informs us how unlike to Christ that Spirit is, whereby men do censure,
2. If it be a Christ-like-Frame of Spirit, to weep over the Death's of good men, it informs us how unlike to christ that Spirit is, whereby men do censure,
And I do the rather mention this, because some have taken the boldness to judge and censure this Eminent Servant of Christ now in Glory, and to speak very unworthily concerning him, since his Death.
And I do the rather mention this, Because Some have taken the boldness to judge and censure this Eminent Servant of christ now in Glory, and to speak very unworthily Concerning him, since his Death.
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How unlike to Christ is this Spirit? Thou that shouldst be judging and condemning thy self for Non-improvement of so great a mercy, art judging this Eminent servant of Christ now dead.
How unlike to christ is this Spirit? Thou that Shouldst be judging and condemning thy self for Non-improvement of so great a mercy, art judging this Eminent servant of christ now dead.
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because they cannot see with thy eyes, and tread in thy steps? By what authority doest thou impose thy particular light and perswasion upon thy brother;
Because they cannot see with thy eyes, and tread in thy steps? By what Authority dost thou impose thy particular Light and persuasion upon thy brother;
and that more generally and more particularly. First, more generally, God hath lately made sad breaches upon many of the Families of his precious Servants;
and that more generally and more particularly. First, more generally, God hath lately made sad Breaches upon many of the Families of his precious Servants;
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many a flourishing Family hath mouldred away in a little time: And God hath lately taken away many very famous Instruments, both Ministers and others;
many a flourishing Family hath mouldered away in a little time: And God hath lately taken away many very famous Instruments, both Ministers and Others;
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But Secondly, and more particularly, I would beg you of this Congregation to consider the present stroke of God upon you, in taking away your worthy Pastor;
But Secondly, and more particularly, I would beg you of this Congregation to Consider the present stroke of God upon you, in taking away your worthy Pastor;
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First, That he was one that had love for all Saints: he had room in his heart for every soul that he did judge to be received into the heart of Christ:
First, That he was one that had love for all Saints: he had room in his heart for every soul that he did judge to be received into the heart of christ:
but for that they were judged persons interested in Christ, and such who (by virtue of Christs purchase) were heirs of that glory above that must receive all Saints ( not as Church of England men, Presbyterians, Independants,
but for that they were judged Persons interested in christ, and such who (by virtue of Christ purchase) were Heirs of that glory above that must receive all Saints (not as Church of England men, Presbyterians, Independents,
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Secondly, His Death justly calls for your Weeping and Tears, for that you have lost a Pastor, who had great light in the Covenant of Grace, he preacht that Doctrine with the greatest alacrity, and raisedness of spirit imaginable.
Secondly, His Death justly calls for your Weeping and Tears, for that you have lost a Pastor, who had great Light in the Covenant of Grace, he preached that Doctrine with the greatest alacrity, and raisedness of Spirit imaginable.
In the handling of other subjects he was more streightned and discomposed; but when he came to speak of the unsearchable riches of the Grace of Christ, he was as an Angel of God, lifted up above himself:
In the handling of other subject's he was more straighteneth and discomposed; but when he Come to speak of the unsearchable riches of the Grace of christ, he was as an Angel of God, lifted up above himself:
Eternity depends not upon being baptized once or twice, upon this or the other Form; we may be guilty of mistakes about the circumstances of worship, and yet be happy;
Eternity depends not upon being baptised once or twice, upon this or the other From; we may be guilty of mistakes about the Circumstances of worship, and yet be happy;
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Thirdly, His Death justly calls for Weeping, for as much as we have all lost the Conversation of one who was an Experimental Christian, one that had much communion with God,
Thirdly, His Death justly calls for Weeping, for as much as we have all lost the Conversation of one who was an Experimental Christian, one that had much communion with God,
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Secondly, Some in the Church of Corinth that •id heartily close with Christ, were before their Conversion very Vile and Wicked, see 1 Cor. 6. 9, 10, •1.
Secondly, some in the Church of Corinth that •id heartily close with christ, were before their Conversion very Vile and Wicked, see 1 Cor. 6. 9, 10, •1.
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First, Though this stroke of God be just matter • weeping and sorrow, yet you must take heed a murmuring Spirit: You have cause to be •leased with your selves,
First, Though this stroke of God be just matter • weeping and sorrow, yet you must take heed a murmuring Spirit: You have cause to be •leased with your selves,
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Secondly, Though you are to weep under this stroke, yet take heed of mourning as those without hope; without hope, I say, ••. With respect to him; his happiness is unquestionable: Your loss is his gain.
Secondly, Though you Are to weep under this stroke, yet take heed of mourning as those without hope; without hope, I say, ••. With respect to him; his happiness is unquestionable: Your loss is his gain.
and bemoaning this her sad loss, she breaks forth into these expressions, [ I profess ( saith she ) God can never make me amends for the taking away of that Son ] A dreadful speech it was;
and bemoaning this her sad loss, she breaks forth into these expressions, [ I profess (Says she) God can never make me amends for the taking away of that Son ] A dreadful speech it was;
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First, By causing the Spirit of Elijah to fall upon Elisha, by anointing and raising up of some other to head and feed you in the room of this his Servant.
First, By causing the Spirit of Elijah to fallen upon Elisha, by anointing and raising up of Some other to head and feed you in the room of this his Servant.
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Indeed, suitable Society is the comfort of Life, the improvement of Parts, the joy of the Intellect, the only distinguishing Priviledge that gives the Preference to Men above Beasts.
Indeed, suitable Society is the Comfort of Life, the improvement of Parts, the joy of the Intellect, the only distinguishing Privilege that gives the Preference to Men above Beasts.
We must then bid farewel to all discoursing upon any Subject, to all advising about any difficulties, to all profiting by any Polemick Notions started and improved in an amicable way.
We must then bid farewell to all discoursing upon any Subject, to all advising about any difficulties, to all profiting by any Polemic Notions started and improved in an amicable Way.
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this cannot but greatly wound a spirit, whose thoughts are drained from the dross of Plebeian Conversation, that has any esteem at all for the advantages of a rational Life.
this cannot but greatly wound a Spirit, whose thoughts Are drained from the dross of Plebeian Conversation, that has any esteem At all for the advantages of a rational Life.
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He bitterly bewailed, and mourned for his Death, crying out, — Alas my Brother! As if he had said, I have been extreamly refreshed by thy company, in hearing the Word of the Lord from thy mouth, concerning the destruction of the Priests that burn Incense upon the Altar,
He bitterly bewailed, and mourned for his Death, crying out, — Alas my Brother! As if he had said, I have been extremely refreshed by thy company, in hearing the Word of the Lord from thy Mouth, Concerning the destruction of the Priests that burn Incense upon the Altar,
This made him weep over his torn Carcass, and bitterly lament his untimely Fall, and to give a solemn Charge to his Sons, that when he was dead, they should bury him in the Sepulchre wherein this man of God was buryed,
This made him weep over his torn Carcase, and bitterly lament his untimely Fallen, and to give a solemn Charge to his Sons, that when he was dead, they should bury him in the Sepulchre wherein this man of God was buried,
when he takes his journey to his Long home. But Oh! What a prick to the heart, what a stab to the Soul, what a deadning to the Spirits, what an inundation of Sorrow, (like the opening of Pandora 's Box) is this lamentable Thought to an ingenuous Man, that he must never, never, never more behold the Face of this or that Relation in this Region of Mortality;
when he Takes his journey to his Long home. But Oh! What a prick to the heart, what a stab to the Soul, what a deadening to the Spirits, what an inundation of Sorrow, (like the opening of Pandora is Box) is this lamentable Thought to an ingenuous Man, that he must never, never, never more behold the Face of this or that Relation in this Region of Mortality;
and that not only the work of his Power in their comly Features, but the work of his Grace in the divine Characters of Wisdom, engraven in their Souls and immediatly reflected upon in all their Actions.
and that not only the work of his Power in their comely Features, but the work of his Grace in the divine Characters of Wisdom, engraven in their Souls and immediately reflected upon in all their Actions.
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the great Vacuum there is, when Man is removed, and carried away to his Long home: Concerning which, Job excellently speaks, chap. 7. v. 9, 10, 11. As the cloud is consumed, and vanisheth away:
the great Vacuum there is, when Man is removed, and carried away to his Long home: Concerning which, Job excellently speaks, chap. 7. v. 9, 10, 11. As the cloud is consumed, and Vanishes away:
Therefore I will not resrain my Mouth, I Will speak in the anguish of my Spirit I will complain in the bitterness of my Soul. Oh! It is very sad to consider what a great change one stroke of Death may make.
Therefore I will not resrain my Mouth, I Will speak in the anguish of my Spirit I will complain in the bitterness of my Soul. Oh! It is very sad to Consider what a great change one stroke of Death may make.
A Wife Husbandless, poor Children Fatherless, Servants Masterless, and many Friends Comfortless: And so great is the alteration in the Family, that the whole House resents it;
A Wife Husbandless, poor Children Fatherless, Servants Masterless, and many Friends Comfortless: And so great is the alteration in the Family, that the Whole House resents it;
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Now surely, methinks, the very miss of a Man in his Family, the want of him in his place, the great change immediately following his Departure in his Relations and in all his affairs and Concerns, should be cause enough to enforce a Mourning from his Survivors,
Now surely, methinks, the very miss of a Man in his Family, the want of him in his place, the great change immediately following his Departure in his Relations and in all his affairs and Concerns, should be cause enough to enforce a Mourning from his Survivors,
or an acute Feaver, have in a few days been snatch'd away? How many that were travelling on the same Road with us a while ago, are now at their long Home, lying in the Grave;
or an acute Fever, have in a few days been snatched away? How many that were traveling on the same Road with us a while ago, Are now At their long Home, lying in the Grave;
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and should not we by their early departure, learn to die? It would not be tedious to us in this sense, to live in Golgotha, or to dwell among the Tombs, when we have in them seen the End of all Men, Eccles. 7. 2. We should not any more love the World,
and should not we by their early departure, Learn to die? It would not be tedious to us in this sense, to live in Golgotha, or to dwell among the Tombs, when we have in them seen the End of all Men, Eccles. 7. 2. We should not any more love the World,
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and after all the poor satisfaction they have given us, fall into the dead Sea. The Passing-Bells of others loudly tell us, that Man in his best Estate is altogether Vanity, Psal. 39. 5. And what they have undergone, will in a few days or hours more, be our own Lot.
and After all the poor satisfaction they have given us, fallen into the dead Sea. The Passing-Bells of Others loudly tell us, that Man in his best Estate is altogether Vanity, Psalm 39. 5. And what they have undergone, will in a few days or hours more, be our own Lot.
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And is it too soon to remember our Creator, when we have seen many as Young as we are, breathe their last? And we that now mourn for others, know not how soon our Friends may do the same for us, and celebrate our Funerals.
And is it too soon to Remember our Creator, when we have seen many as Young as we Are, breathe their last? And we that now mourn for Others, know not how soon our Friends may do the same for us, and celebrate our Funerals.
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We should not therefore be like those young people that are only serious in the House of Mourning, or when they see their Friends carried to the Grave,
We should not Therefore be like those young people that Are only serious in the House of Mourning, or when they see their Friends carried to the Grave,
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MY dearest Children, ye whom I love in the tender and yerning Bowels of Affection; draw near, and attend to the words of your dying Mother, who am now sighing out my last breath:
MY dearest Children, you whom I love in the tender and yearning Bowels of Affection; draw near, and attend to the words of your dying Mother, who am now sighing out my last breath:
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but yet sinful I am, which peradventure ye see not. O weep not, my pretty ones: do not pierce and break my troubled heart with your sad laments. I must die, my little ones, and go to a better place, whither ye I hope shall one day follow me. We came not together into the World;
but yet sinful I am, which Peradventure you see not. Oh weep not, my pretty ones: do not pierce and break my troubled heart with your sad laments. I must die, my little ones, and go to a better place, whither you I hope shall one day follow me. We Come not together into the World;
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In vain do ye shed those Tears of Sorrow: for although Nature teacheth you to bewail my departure, yet Grace will teach you to moderate your Mourning. My Heart even bleeds to leave you behind me, fearing lest ye will forget the Commandments of your God. I should be sorry to have just cause to say unto you as Moses did to the Levites; yet I will put you in mind of his words.
In vain do you shed those Tears of Sorrow: for although Nature Teaches you to bewail my departure, yet Grace will teach you to moderate your Mourning. My Heart even bleeds to leave you behind me, fearing lest you will forget the commandments of your God. I should be sorry to have just cause to say unto you as Moses did to the Levites; yet I will put you in mind of his words.
and evil will befall you in the latter days, because ye will do evil in the sight of the Lord, to provoke him to anger through the work of your hands, vers. 29. But I am persuaded better things of you,
and evil will befall you in the latter days, Because you will do evil in the sighed of the Lord, to provoke him to anger through the work of your hands, vers. 29. But I am persuaded better things of you,
How dear ye cost me before ye had life, and what Pangs and Torments I suffered for you before ye were heard or seen in the World, ye cannot imagine, nor I express. Yet all was forgotten for joy that ye were born, Joh. 16. 21. and hoping that ye would add unto the Quire of Saints. To this purpose, I have laboured and taken care for the nourishment both of your Souls and Bodies;
How dear you cost me before you had life, and what Pangs and Torments I suffered for you before you were herd or seen in the World, you cannot imagine, nor I express. Yet all was forgotten for joy that you were born, John 16. 21. and hoping that you would add unto the Choir of Saints. To this purpose, I have laboured and taken care for the nourishment both of your Souls and Bodies;
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and their faces were backward, and they saw not their Fathers nakedness, vers. 23. Therefore he said, Blessed be the Lord God of Shem, and Canaan shall be his servant, vers. 26. God shall enlarge Japhet, and he shall dwell in the Tents of Shem, and Canaan shall be his Servant, v. 27. Consider with your selves that I am your mother.
and their faces were backward, and they saw not their Father's nakedness, vers. 23. Therefore he said, Blessed be the Lord God of Shem, and Canaan shall be his servant, vers. 26. God shall enlarge Japheth, and he shall dwell in the Tents of Shem, and Canaan shall be his Servant, v. 27. Consider with your selves that I am your mother.
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I will not trouble you with much, although something more I must say unto you, which I hope ye will remember when I shall sleep in the Dust. Your first and chiefest Duty must always be for the service of your God.
I will not trouble you with much, although something more I must say unto you, which I hope you will Remember when I shall sleep in the Dust. Your First and chiefest Duty must always be for the service of your God.
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If therefore ye strive to bless and magnifie your God, ye may be sure that your God will both bless and glorifie you his Children. Remember that the blessing of the Lord maketh rich;
If Therefore you strive to bless and magnify your God, you may be sure that your God will both bless and Glorify you his Children. remember that the blessing of the Lord makes rich;
and let him be in all your thoughts; for even for them ye must account at his great Tribunal. Take heed unto your Words, that they give none offence either to God or Man. There is a sort of people who bless with their mouths, but they curse in their inward parts, Psal. 62. 4. I would not have you be of the number of them:
and let him be in all your thoughts; for even for them you must account At his great Tribunal. Take heed unto your Words, that they give none offence either to God or Man. There is a sort of people who bless with their mouths, but they curse in their inward parts, Psalm 62. 4. I would not have you be of the number of them:
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so it shall come into their Bowels like Water, and like Oyl into their Bones, vers. 18. Take heed also unto your Actions, that there be not wickedness in the intent,
so it shall come into their Bowels like Water, and like Oil into their Bones, vers. 18. Take heed also unto your Actions, that there be not wickedness in the intent,
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When ye have eaten and are full, then ye shall bless the Lord your God, Deut. 8. 10. Remember the Congregation of Israel, how they blessed the Lord God of their Fathers,
When you have eaten and Are full, then you shall bless the Lord your God, Deuteronomy 8. 10. remember the Congregation of Israel, how they blessed the Lord God of their Father's,
and blessed be thy glorious Name, which is exalted above all blessing, and praise, Neh. 9. 5. Remember how the Psalmist moved them unto it when he cryed, O bless our God ye people,
and blessed be thy glorious Name, which is exalted above all blessing, and praise, Neh 9. 5. remember how the Psalmist moved them unto it when he cried, Oh bless our God you people,
and make the voice of his praise to be heard, Psal. 66. 8. Be thankful unto him, and bless his Na•• Psalm 100. 4. Remember how David resolved, ••ying, I will bless the Lord, which hath given me counsel, Psal. 16. 7. Remember how he decreed, saying, I will bless thee while I live, I will lift up my hands in thy Name, Psal. 63. 4. Remember how he encouraged his Soul to this Duty, saying, Bless the Lord O my Soul,
and make the voice of his praise to be herd, Psalm 66. 8. Be thankful unto him, and bless his Na•• Psalm 100. 4. remember how David resolved, ••ying, I will bless the Lord, which hath given me counsel, Psalm 16. 7. remember how he decreed, saying, I will bless thee while I live, I will lift up my hands in thy Name, Psalm 63. 4. remember how he encouraged his Soul to this Duty, saying, Bless the Lord Oh my Soul,
and forget not all his benefits, vers. 2. Who forgiveth all thine iniquities, who healeth all thy disease, vers. 3. Remember how he practised it when he blessed the Lord before all the Congregation,
and forget not all his benefits, vers. 2. Who forgiveth all thine iniquities, who heals all thy disease, vers. 3. remember how he practised it when he blessed the Lord before all the Congregation,
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and whose hope the Lord is, Jer. 17. 7. Remember how after the Death of Abraham, God blessed his Son Isaac, Gen. 25. 11. So he may you, and so he will you, when I, your poor feeble Mother, am stretched forth, and returned to the Earth;
and whose hope the Lord is, Jer. 17. 7. remember how After the Death of Abraham, God blessed his Son Isaac, Gen. 25. 11. So he may you, and so he will you, when I, your poor feeble Mother, am stretched forth, and returned to the Earth;
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If so you will do, then the Lord your God will bless you in all the works of your hands, which ye shall do, Deut. 14. 29. He who created man in his own Image both Male and Female,
If so you will do, then the Lord your God will bless you in all the works of your hands, which you shall do, Deuteronomy 14. 29. He who created man in his own Image both Male and Female,
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and bless•d them, Gen. 1. 27, 28. Even the same Lord will bless you, if ye be Righteous, Psal. 5. 12. And with favour be will compass you as with a Shield, Psalm 115. 13. He will bless them that fear him, both small and great, 2 Tim. 4. 6.
and bless•d them, Gen. 1. 27, 28. Even the same Lord will bless you, if you be Righteous, Psalm 5. 12. And with favour be will compass you as with a Shield, Psalm 115. 13. He will bless them that Fear him, both small and great, 2 Tim. 4. 6.
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blessings of the deep that lyeth under, and blessings of the breasts, and of the Womb. And that he may thus bless you, the same Lord direct your hearts,
blessings of the deep that lies under, and blessings of the breasts, and of the Womb. And that he may thus bless you, the same Lord Direct your hearts,
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to keep his statutes, and his Commandments and his judgments, and his testimonies, as it is written in the Scriptures, that ye may prosper in all that ye do,
to keep his statutes, and his commandments and his Judgments, and his testimonies, as it is written in the Scriptures, that you may prosper in all that you do,
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v. 27. The eternal God be your Refuge, and underneath you the everlasting Arms. 2 Sam. 7. 26, 29. And now, O Lord God, let it please thee to bless the House of thy Servant,
v. 27. The Eternal God be your Refuge, and underneath you the everlasting Arms. 2 Sam. 7. 26, 29. And now, Oh Lord God, let it please thee to bless the House of thy Servant,
and with thy blessing let the Family of thy Servant be blessed for ever. Deut. 26. 15. Look down from thine holy Habitation from Heaven, and bless them.
and with thy blessing let the Family of thy Servant be blessed for ever. Deuteronomy 26. 15. Look down from thine holy Habitation from Heaven, and bless them.
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farewell the children of my dear affection I must leave you, and I hope I shall leave my God with you, who will be unto you a Father of mercies, and a God of all consolation, 2 Cor. 13. 11. Once more farewell. Love as brethren;
farewell the children of my dear affection I must leave you, and I hope I shall leave my God with you, who will be unto you a Father of Mercies, and a God of all consolation, 2 Cor. 13. 11. Once more farewell. Love as brothers;
that is of none of the least concernment, which is mentioned by the Holy Man Job, Chap. 14. verse 10. Yea, Man giveth up the Ghost and where is he? We may take the words asunder, and consider them apart.
that is of none of the least concernment, which is mentioned by the Holy Man Job, Chap. 14. verse 10. Yea, Man gives up the Ghost and where is he? We may take the words asunder, and Consider them apart.
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those two places are not more distant, than different in their Natures. Heaven is a place of eternal happiness, Hell is a place of everlasting Misery.
those two places Are not more distant, than different in their Nature's. Heaven is a place of Eternal happiness, Hell is a place of everlasting Misery.
and therefore when the stroke of death shall knock that earthen Vessel in pieces, where then Oh my Soul ▪ will be thy next lodging? Either thou must lye down in everlasting burnings,
and Therefore when the stroke of death shall knock that earthen Vessel in Pieces, where then O my Soul ▪ will be thy next lodging? Either thou must lie down in everlasting burnings,
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and yet thy self have no part, or lot in that matter? Art thou deeply convinced, Oh Man, what • glittering and a glorious Divine Ray, doth quicken, actuate,
and yet thy self have no part, or lot in that matter? Art thou deeply convinced, O Man, what • glittering and a glorious Divine Ray, does quicken, actuate,
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and ennoble that Lump of Atoms, which thy Body is composed of? And when that Body of thine shall be crumbled into Ashes, by one touch of the Almighty, hast thou forethought what shall become of that immortal In-mate, which for a little season hath been cloystered up in thy clay Breast? And dost thou soundly believe, that there is a future state of Infinite joy,
and ennoble that Lump of Atoms, which thy Body is composed of? And when that Body of thine shall be crumbled into Ashes, by one touch of the Almighty, hast thou forethought what shall become of that immortal Inmate, which for a little season hath been cloistered up in thy clay Breast? And dost thou soundly believe, that there is a future state of Infinite joy,
and eternal Sorrow? And hast thou throughly pondered the certain uncertainty of all temporal Enjoyments? And art thou heartily perswaded, that Heaven is only worth the looking after? What sayest thou to these things, Oh my Soul? Let the matter be urged home, is everlasting damnation by all means possible, to be prevented? Or may Hell be supposed to be a tolerable Habitation? Or can a poor guilty Worm endure with ease, the burden of infinite Wrath? Or is endless glory no whit desirable? Or will it not repent thee, Oh my Soul, hereafter,
and Eternal Sorrow? And hast thou thoroughly pondered the certain uncertainty of all temporal Enjoyments? And art thou heartily persuaded, that Heaven is only worth the looking After? What Sayest thou to these things, O my Soul? Let the matter be urged home, is everlasting damnation by all means possible, to be prevented? Or may Hell be supposed to be a tolerable Habitation? Or can a poor guilty Worm endure with ease, the burden of infinite Wrath? Or is endless glory no whit desirable? Or will it not Repent thee, O my Soul, hereafter,
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when it is too late, if thou now neglect so great Salvation, as is freely offered to thee in Christ Jesus? Dost thou know, Oh Man, that thou must shortly give up the Ghost? And yet hast thou not had one serious deep thought, what place of entertainment thy naked Soul shall find in another world,
when it is too late, if thou now neglect so great Salvation, as is freely offered to thee in christ jesus? Dost thou know, O Man, that thou must shortly give up the Ghost? And yet hast thou not had one serious deep Thought, what place of entertainment thy naked Soul shall find in Another world,
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how it is like to go with thee, when thou first steppest into Eternity? What sayest thou, Oh my Soul, are the things of time only or chiefly to be minded? And are the precious things of Eternity utterly to be forgotten,
how it is like to go with thee, when thou First steppest into Eternity? What Sayest thou, O my Soul, Are the things of time only or chiefly to be minded? And Are the precious things of Eternity utterly to be forgotten,
and hasten thy eternal ruin? And hast thou no time, capacity, understanding, or will, to work out thy Salvation, with fear and trembling? Canst thou once suppose, thou shalt ever be an Inhabitant upon the Earth? Or is the Earth, with the sensual delights thereof, which thou must certainly forego, more valuable than Heaven, with its fulness of joy,
and hasten thy Eternal ruin? And hast thou no time, capacity, understanding, or will, to work out thy Salvation, with Fear and trembling? Canst thou once suppose, thou shalt ever be an Inhabitant upon the Earth? Or is the Earth, with the sensual delights thereof, which thou must Certainly forego, more valuable than Heaven, with its fullness of joy,
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and yet art unwilling for the pre•ent, through thy weakness of Faith, to leave this Earth, with all the sensible comforts of it? Or •oth thy natural timorousness,
and yet art unwilling for the pre•ent, through thy weakness of Faith, to leave this Earth, with all the sensible comforts of it? Or •oth thy natural timorousness,
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or unpreparedness, •ut a check to the vehemency of thy Desires? Or, •hat is it, that thou so much stickest at? Is there • Lion in the way? Wouldst thou not be detained, one day, one minute,
or unpreparedness, •ut a check to the vehemency of thy Desires? Or, •hat is it, that thou so much stickest At? Is there • lion in the Way? Wouldst thou not be detained, one day, one minute,
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or moment longer from drinking thy fill at the Fountain of Living Waters, and yet art afraid to pass over that narrow darksome Bridge of Death which leadeth thereunto? Indeed ▪ Death is the King of Fears;
or moment longer from drinking thy fill At the Fountain of Living Waters, and yet art afraid to pass over that narrow darksome Bridge of Death which leads thereunto? Indeed ▪ Death is the King of Fears;
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Thou art then willing to be with thy glorious Redeemer upon the Throne, only the sad Thoughts of giving 〈 … 〉 thy tender Flesh to be meat for the Worms, th• … thing startles thee.
Thou art then willing to be with thy glorious Redeemer upon the Throne, only the sad Thoughts of giving 〈 … 〉 thy tender Flesh to be meat for the Worms, th• … thing startles thee.
Then I shall with joy look back upon thee, O sad Messenger, and triumph over thee, saying, Oh Death, where is thy Sting? Oh Grave, where is thy Victory? But thanks be unto God, who hath given me the Victory, through our Lord Jesus Christ.
Then I shall with joy look back upon thee, Oh sad Messenger, and triumph over thee, saying, O Death, where is thy Sting? O Grave, where is thy Victory? But thanks be unto God, who hath given me the Victory, through our Lord jesus christ.
And there was a certain Beggar nam•• Lazarus, which was laid at his Gate full of sores, •ed desiring to be fed with the crumbs which fell from •e Rich Man's Table;
And there was a certain Beggar nam•• Lazarus, which was laid At his Gate full of sores, •ed desiring to be fed with the crumbs which fell from •e Rich Man's Table;
•nd in Hell he lift up his Eyes being in torments, and •th Abraham afar off, and Lazarus in his Bosom, &c. Dearly Beloved, In my Discourse upon these words, I will not be over tedious, but with as much brevity as I can I will unfold some of the weighty Truths contained therein.
•nd in Hell he lift up his Eyes being in torments, and •th Abraham afar off, and Lazarus in his Bosom, etc. Dearly beloved, In my Discourse upon these words, I will not be over tedious, but with as much brevity as I can I will unfold Some of the weighty Truths contained therein.
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These words have Relation unto the precedent Verses in this Chapter, wherein our Saviour Christ, from the thirteenth to the seventeenth verse, reproveth the Covetousness of the Pharisees, by shewing unto them, that no man can serve two Masters, that is, God and Riches.
These words have Relation unto the precedent Verses in this Chapter, wherein our Saviour christ, from the thirteenth to the seventeenth verse, Reproveth the Covetousness of the Pharisees, by showing unto them, that no man can serve two Masters, that is, God and Riches.
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Hearken therefore now, and I will speak of a great Rich Man, that flourished here on Earth (as a learned Divine observes,) In all pomp and abundance, that shined in courtly purple Robes, that was cloathed in Byssus and fine Silk, and fared deliciously, that was lodged softly, that lived pleasantly.
Harken Therefore now, and I will speak of a great Rich Man, that flourished Here on Earth (as a learned Divine observes,) In all pomp and abundance, that shined in courtly purple Robes, that was clothed in Byssus and fine Silk, and fared deliciously, that was lodged softly, that lived pleasantly.
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his years being expired, and his days numbred, and his time determined, he was invited to the fatal Banquet of black ugly Death, that maketh all men s•bject to the rigour of his Law;
his Years being expired, and his days numbered, and his time determined, he was invited to the fatal Banquet of black ugly Death, that makes all men s•bject to the rigour of his Law;
from his purple Robes to burning Flames, from his soft Silk and white Byssus to cruel pains in black Abyssus, from his Palace here on Earth, to the Palace of Devils in Hell;
from his purple Robes to burning Flames, from his soft Silk and white Byssus to cruel pains in black Abyssus, from his Palace Here on Earth, to the Palace of Devils in Hell;
from Paradise to a •ungeon, from Pleasures to Pains, from Joy to Torment, and that by hellish means, damned Spirits, into the infernal Lake of bottomless Barathrum, where is wo, wo, wo!
from Paradise to a •ungeon, from Pleasures to Pains, from Joy to Torment, and that by hellish means, damned Spirits, into the infernal Lake of bottomless Barathrum, where is woe, woe, woe!
Hearken also of a certain poor Beggar clothed in rags, with miseries pained, pained with griefs, grieved with sores, sorely tormented, unmercifully condemned, lying at this Rich Mans Gate, desiring to be refreshed but with the Crumbs that fell from the rich Man's table, the dogs had more pity than this rich man, on this distressed creature,
Harken also of a certain poor Beggar clothed in rags, with misery's pained, pained with griefs, grieved with sores, sorely tormented, unmercifully condemned, lying At this Rich men Gate, desiring to be refreshed but with the Crumbs that fell from the rich Man's table, the Dogs had more pity than this rich man, on this distressed creature,
And what became of his soul? it was carried from his body to his Master, from a House of Clay, to a house not made with hands, from a wilderness to a Paradise, from an •arthly prison, to a heavenly Palace, from the richmans gate, •o the City of the great God, from pains to pleasures, from •iseries to joys, from Adams corruption, to Abrahams •osom. It was carried by Angels into the Quires of Angels, to have his being and moving in the very moving Heavens with God himself.
And what became of his soul? it was carried from his body to his Master, from a House of Clay, to a house not made with hands, from a Wilderness to a Paradise, from an •arthly prison, to a heavenly Palace, from the richmans gate, •o the city of the great God, from pains to pleasures, from •iseries to Joys, from Adams corruption, to Abrahams •osom. It was carried by Angels into the Quires of Angels, to have his being and moving in the very moving Heavens with God himself.
And here observe what one formerly Notes, viz. That if Jesus Christ had said only thus much, There was a certain Rich man that fared sumptuously daily,
And Here observe what one formerly Notes, viz. That if jesus christ had said only thus much, There was a certain Rich man that fared sumptuously daily,
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he hath good food, but the Beggar would be glad of Dogs meat ( and he desired to be fed with the Crumbs of the Rich Man's Table, ) the Rich man fares well every day,
he hath good food, but the Beggar would be glad of Dogs meat (and he desired to be fed with the Crumbs of the Rich Man's Table,) the Rich man fares well every day,
Not many wise men after the flesh, not many mighty, not many noble are called, 1 Cor. 1. 26. Ah! did they that do now so brag that no body dare scarce look on them;
Not many wise men After the Flesh, not many mighty, not many noble Are called, 1 Cor. 1. 26. Ah! did they that do now so brag that no body Dare scarce look on them;
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But I'll proceed to the division of my Text and in this Scripture observe these following parts, (formerly taken notice of) viz. The parts of the Text are four.
But I'll proceed to the division of my Text and in this Scripture observe these following parts, (formerly taken notice of) viz. The parts of the Text Are four.
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Some are of that mind, that this is a Parable, yet because (saith he) Christ twice expresseth the name of Lazarus, it argueth, that he spake of a thing that was so done indeed.
some Are of that mind, that this is a Parable, yet Because (Says he) christ twice Expresses the name of Lazarus, it argue, that he spoke of a thing that was so done indeed.
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Erasmus also saith, that it is but a Parable, whereby Rich Men may learn to be merciful to their poor Brethren, that they may speak for them in the day of Vengeance and Wrath.
Erasmus also Says, that it is but a Parable, whereby Rich Men may Learn to be merciful to their poor Brothers, that they may speak for them in the day of Vengeance and Wrath.
First, because our Saviour in the beginning of this Chapter, doth relate a Parable of the Rich Man that had a Steward, &c. therefore he continueth in this Chapter to open his mouth in Parables, according to the Prophet, I will open my mouth in Parables,
First, Because our Saviour in the beginning of this Chapter, does relate a Parable of the Rich Man that had a Steward, etc. Therefore he Continueth in this Chapter to open his Mouth in Parables, according to the Prophet, I will open my Mouth in Parables,
But let us consider the third Circumstance in the Life of the Rich Man, to wit, what his Dyet was, Deliciously every day: And here we see what the Children of this World delight in,
But let us Consider the third Circumstance in the Life of the Rich Man, to wit, what his Diet was, Deliciously every day: And Here we see what the Children of this World delight in,
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Gluttony is a flattering Devil, and a pleasant sin, and a sweet Poyson, which whoso useth, hath not the use of himself, which who so hath not, hath no sin,
Gluttony is a flattering devil, and a pleasant since, and a sweet Poison, which whoso uses, hath not the use of himself, which who so hath not, hath no since,
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which may signifie the many Troubles, Temptations, Persecutions and afflictions in Body and Spirit, which they meet withal while they are in the World;
which may signify the many Troubles, Temptations, Persecutions and afflictions in Body and Spirit, which they meet withal while they Are in the World;
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2. Observe, that the World are not at all touched with the afflictions of God's Children ▪ for all they are full of Sores, a despised, afflicted, tempted, persecuted people, the World doth not pity;
2. Observe, that the World Are not At all touched with the afflictions of God's Children ▪ for all they Are full of Sores, a despised, afflicted, tempted, persecuted people, the World does not pity;
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no, but rather labour to aggravate their Trouble by shutting them out of Doors, sink or swim, what cares the World? they are resolved to disown them, they will give them no Entertaiment;
no, but rather labour to aggravate their Trouble by shutting them out of Doors, sink or swim, what Cares the World? they Are resolved to disown them, they will give them no Entertainment;
Poor Lazarus! What, lying at a Gate ▪ and full of Sores too? Would not this Rich Man afford thee some out-house to lie in, to shroud thee from Storms and Tempests? no:
Poor Lazarus! What, lying At a Gate ▪ and full of Sores too? Would not this Rich Man afford thee Some outhouse to lie in, to shroud thee from Storms and Tempests? no:
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But he answered I warant you he is some Runnagate Rogue, and so long as he can be mantained by such easie means, he will never take any other Trade upon him:
But he answered I warrant you he is Some Runagate Rogue, and so long as he can be maintained by such easy means, he will never take any other Trade upon him:
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it is not for thy goodness, or Righteousness, that these Afflictions light on thee. But he reply'd, O good Master, some Comfort, good Master, some Relief;
it is not for thy Goodness, or Righteousness, that these Afflictions Light on thee. But he replied, Oh good Master, Some Comfort, good Master, Some Relief;
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And this Poor mans Throat being dry with Crying, his Heart fainting for want of Comfort, his tongue cleaving to the roof of his mouth, being worn out with Fastings and miseries, starved at the Rich Mans Gate.
And this Poor men Throat being dry with Crying, his Heart fainting for want of Comfort, his tongue cleaving to the roof of his Mouth, being worn out with Fastings and misery's, starved At the Rich men Gate.
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and his Blood shall be upon thee, thou shewedst no Mercy unto him, no Mercy shall be shewed to thee, thou stoppedst thy Ears unto his cry, thou shalt cry and not be heard.
and his Blood shall be upon thee, thou shewedst no Mercy unto him, no Mercy shall be showed to thee, thou stoppedst thy Ears unto his cry, thou shalt cry and not be herd.
What did be desire of thee but only Crumbs to save his Life? Is it not a small thing, I pray thee, that thou having abundance of Meat, shouldst see him starve for Bread? That thou flourishing in Purple and Silk, would see Lazarus lye in Rags? That thou seeing even thy Dogs have pity on him, thou wouldst have no pity upon him thy self? What Eyes hadst thou that wouldest not see his Sores? What Ears hadst thou, that wouldest not hear his cry? What Hands hadst thou that would not be stretched out to give, What Heart hadst thou that would not melt in thy Body? What Soul hadst thou, that would not pity his silly Soul, this wretched Body, poor Lazarus? If the stones could speak, they would cry, fie upon thee:
What did be desire of thee but only Crumbs to save his Life? Is it not a small thing, I pray thee, that thou having abundance of Meat, Shouldst see him starve for Bred? That thou flourishing in Purple and Silk, would see Lazarus lie in Rags? That thou seeing even thy Dogs have pity on him, thou Wouldst have no pity upon him thy self? What Eyes Hadst thou that Wouldst not see his Sores? What Ears Hadst thou, that Wouldst not hear his cry? What Hands Hadst thou that would not be stretched out to give, What Heart Hadst thou that would not melt in thy Body? What Soul Hadst thou, that would not pity his silly Soul, this wretched Body, poor Lazarus? If the stones could speak, they would cry, fie upon thee:
Let all Creatures, and the Creator himself forsake him, Angels reject him, Heavens frown at him, Earth open thy Mouth, Hell receive him, Spirits tear him, Devils torment him, let no mercy be shewed unto him that shewed no mercy;
Let all Creatures, and the Creator himself forsake him, Angels reject him, Heavens frown At him, Earth open thy Mouth, Hell receive him, Spirits tear him, Devils torment him, let no mercy be showed unto him that showed no mercy;
Great are the troubles of the Righteous, saith David; not small or few, but great and many, Psalm 34. Again, He will throughly purge his floor, not slightly, nor by halves;
Great Are the Troubles of the Righteous, Says David; not small or few, but great and many, Psalm 34. Again, He will thoroughly purge his floor, not slightly, nor by halves;
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And further to prove this, we have many examples in the Scripture, but that well known out of Job, may not be omitted, whose miseries were more than many, and intolerable:
And further to prove this, we have many Examples in the Scripture, but that well known out of Job, may not be omitted, whose misery's were more than many, and intolerable:
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but only a froward Wi•e to grieve and vex his heart. Miseria est copia tribulationis, & inopia consolationis, quando multifariè quis patitur: & a nomine relevatur;
but only a froward Wi•e to grieve and vex his heart. Miseria est copia tribulationis, & Inopia consolationis, quando multifariè quis patitur: & a nomine relevatur;
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Thirdly, In the Life of the Beggar we noted what he desired in this life, Crumbs, desired to be refreshed with the Crumbs that fell from the rich man's Table.
Thirdly, In the Life of the Beggar we noted what he desired in this life, Crumbs, desired to be refreshed with the Crumbs that fell from the rich Man's Table.
By these words our Lord Jesus doth shew us the frame of a Christians heart, a•d also the heart and carriage of worldly men towards the Saints of the Lord.
By these words our Lord jesus does show us the frame of a Christians heart, a•d also the heart and carriage of worldly men towards the Saints of the Lord.
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he hath learned, if he hath learned to be a Christian, to be content with any thing? as Paul saith, I have learned in whatsoevir state I am, therewith to be content.
he hath learned, if he hath learned to be a Christian, to be content with any thing? as Paul Says, I have learned in whatsoevir state I am, therewith to be content.
and give him bodily strength, that thereby he may be the more able to walk in the way of God, he is contented, and be desired to be fed with the Crumbs that fell from the Rich man's Table.
and give him bodily strength, that thereby he may be the more able to walk in the Way of God, he is contented, and be desired to be fed with the Crumbs that fell from the Rich Man's Table.
and if at any time a Child of God should come into a House where there are but two or three ungodly wretches, they do commonly wi•h either themselves or the Saints out of doors;
and if At any time a Child of God should come into a House where there Are but two or three ungodly wretches, they do commonly wi•h either themselves or the Saints out of doors;
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though if there come in at the same time a Dog, or a Drunken swearing wretch, which is worse than a Dog, they will make him welcom, he shall sit down with them, and partake of their Dainties.
though if there come in At the same time a Dog, or a Drunken swearing wretch, which is Worse than a Dog, they will make him welcome, he shall fit down with them, and partake of their Dainties.
nay a Dog, than with an honest-hearted Christian? If you say no, what means your sour carriage to the People of God? Why do you look on them as if you would eat them up? yet at the very same time,
nay a Dog, than with an honest-hearted Christian? If you say no, what means your sour carriage to the People of God? Why do you look on them as if you would eat them up? yet At the very same time,
But if the Saints of God meet together, pray together, and labour to Edify one another, you will stay till Doomsday before you will look into the House where they are.
But if the Saints of God meet together, pray together, and labour to Edify one Another, you will stay till Doomsday before you will look into the House where they Are.
But again, Secondly, In that, Dogs came and licked Lazarus ' s Sores, when the Rich Man himself forsook him, we observe that sensible dumb Creatures of the Earth (are in their kinds) better ▪ than many men.
But again, Secondly, In that, Dogs Come and licked Lazarus ' s Sores, when the Rich Man himself forsook him, we observe that sensible dumb Creatures of the Earth (Are in their Kinds) better ▪ than many men.
Here is the adage fulfilled, Mors optima rapit, deterrima relinquit. Now must I speak of Tragical matters, of Funerals and Obsequies, of Dissolution and Death.
Here is the adage fulfilled, Mors optima rapit, deterrima relinquit. Now must I speak of Tragical matters, of Funerals and Obsequies, of Dissolution and Death.
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Now, when it is said, the Beggar died, and the Rich man died, part of the meaning is, they ceased to be any more in this World I say, partly the meaning is so,
Now, when it is said, the Beggar died, and the Rich man died, part of the meaning is, they ceased to be any more in this World I say, partly the meaning is so,
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or else into Prison, to be reserved to the Day of Judgment, were believed, we should not have so many Wantons walk up and down the streets as there do;
or Else into Prison, to be reserved to the Day of Judgement, were believed, we should not have so many Wantons walk up and down the streets as there do;
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and threatned him for his Wickedness, it made him hang down his head, and knock his knees together, Dan. 5. 5, 6. If you read the Verses before, you will find, he was careless,
and threatened him for his Wickedness, it made him hang down his head, and knock his knees together, Dan. 5. 5, 6. If you read the Verses before, you will find, he was careless,
And the Beggar died; the Saints of the Lord they must be deprived of this Life also, they must yield up the Ghost into the hands of the Lord their God;
And the Beggar died; the Saints of the Lord they must be deprived of this Life also, they must yield up the Ghost into the hands of the Lord their God;
First we noted what became of his Soul, It was carried by Angels into Abrahams Bosom. Whereby we learn the Immortality of the Soul. Pythagoras was the first among the Grecians, that taught the Soul was Immortal.
First we noted what became of his Soul, It was carried by Angels into Abrahams Bosom. Whereby we Learn the Immortality of the Soul. Pythagoras was the First among the Greeks, that taught the Soul was Immortal.
Anima est primum principium vitae per se subsistens, incorporea a• incorruptibilis: The Soul is the first beginning of Life, subsisting of it self, incorporeal and incorruptible.
Anima est primum principium vitae per se subsistens, incorporea a• incorruptibilis: The Soul is the First beginning of Life, subsisting of it self, incorporeal and incorruptible.
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St. Austin, Anima est spiritus, est substantia incorporea, corporis sui vita sensibilis, invisibilis, rationalis, immortalis. The Soul of man is a spiritual, or incorporeal substance, sensible, invisible, reasonable, immortal:
Saint Austin, Anima est spiritus, est Substance incorporea, corporis sui vita sensibilis, Invisibilis, rationalis, Immortal. The Soul of man is a spiritual, or incorporeal substance, sensible, invisible, reasonable, immortal:
Only Man with an Immortal Soul. Lazarus Soul was carried into Abraham 's Bosom, which is a quiet Haven, which the faithful have gotten by the troublesom Navigation of this Life, that is, the Kingdom of Heaven.
Only Man with an Immortal Soul. Lazarus Soul was carried into Abraham is Bosom, which is a quiet Haven, which the faithful have got by the troublesome Navigation of this Life, that is, the Kingdom of Heaven.
Therefore the Souls of the Elect being separated from their Bodies, are in Joy and Rest. As also on the other side, the soul of the Rich man and the Damned,
Therefore the Souls of the Elect being separated from their Bodies, Are in Joy and Rest. As also on the other side, the soul of the Rich man and the Damned,
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after they be separated from their Bodies, are in Hell Torments. And thus much concerning the place whither Lazarus soul was carried, being dead; namely, into Abraham 's Bosom.
After they be separated from their Bodies, Are in Hell Torments. And thus much Concerning the place whither Lazarus soul was carried, being dead; namely, into Abraham is Bosom.
or into everlasting Joy, Psal. 1. But the Ungodly are not so, but are hurried by the Devils into the Bottomless Pit, drawn away in their Wickedness, Prov. 14. 32. for he saith, And in Hell he lift up his Eyes;
or into everlasting Joy, Psalm 1. But the Ungodly Are not so, but Are hurried by the Devils into the Bottomless Pit, drawn away in their Wickedness, Curae 14. 32. for he Says, And in Hell he lift up his Eyes;
when the Ungodly do die, their misery beginneth, for then appear the Devils like so many Lions, waiting every moment till the soul depart from the Body;
when the Ungodly do die, their misery begins, for then appear the Devils like so many Lions, waiting every moment till the soul depart from the Body;
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but do hale it away to their Prison, as I said before, there to be tormented and reserved until the great and dreadful day of Judgment, at which day they must, Body and Soul, receive a final Sentence from the Righteous Judge,
but do hale it away to their Prison, as I said before, there to be tormented and reserved until the great and dreadful day of Judgement, At which day they must, Body and Soul, receive a final Sentence from the Righteous Judge,
but the Devils oft-times are very bu•ie doubtless, and attending the Saints in their •ickness; yes, and no question, but they would willingly deprive the soul of Glory.
but the Devils ofttimes Are very bu•ie doubtless, and attending the Saints in their •ickness; yes, and no question, but they would willingly deprive the soul of Glory.
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But here •s the comfort, as the Devils come from Hell •o devour the soul (if it be possible, at it's de•arture) so the Angels of the Lord come from Heaven, to watch over and conduct the soul (in spight of the Devil) safe into Abraham 's bo•om.
But Here •s the Comfort, as the Devils come from Hell •o devour the soul (if it be possible, At it's de•arture) so the Angels of the Lord come from Heaven, to watch over and conduct the soul (in spite of the devil) safe into Abraham is bo•om.
David had the comfort of this, and speaks it •orth for the comfort of his Brethren, Psal. 34. •. saying, The Angel of the Lord encampeth round about them that fear him, and delivereth them.
David had the Comfort of this, and speaks it •orth for the Comfort of his Brothers, Psalm 34. •. saying, The Angel of the Lord encampeth round about them that Fear him, and Delivereth them.
when the Devils beset the Soul with all the Power that Hell can afford them, •ut now it may be, that the glorious Angels of God do not appear at the first, to the view of the Soul;
when the Devils beset the Soul with all the Power that Hell can afford them, •ut now it may be, that the glorious Angels of God do not appear At the First, to the view of the Soul;
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and without us, are Remembrancers of Death. The Sun rising in the East, and setting ▪ in the West, sheweth our rising and alling, our coming in and going out of this World.
and without us, Are Remembrancers of Death. The Sun rising in the East, and setting ▪ in the West, shows our rising and alling, our coming in and going out of this World.
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And being in Hell Torments, &c. But because •one can so well relate miseries, and none can de•cribe the torments of Hell so well as he that hath •elt the same, let the Rich man himself speak,
And being in Hell Torments, etc. But Because •one can so well relate misery's, and none can de•cribe the torments of Hell so well as he that hath •elt the same, let the Rich man himself speak,
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Why did I shew Lazarus no mercy o• •arth? for which no mercy is shewed to me in Hell ▪ •hat shall I do? for I am tormented in this flame, • will cry unto Abraham, Abraham have mercy • me,
Why did I show Lazarus no mercy o• •arth? for which no mercy is showed to me in Hell ▪ •hat shall I do? for I am tormented in this flame, • will cry unto Abraham, Abraham have mercy • me,
•e my feet are scorched, my hands are seared, my •t is wounded, my eyes are blinded, my ears are •d, my senses confounded, my tongue is hot, it is very hot:
•e my feet Are scorched, my hands Are seared, my •t is wounded, my eyes Are blinded, my ears Are •d, my Senses confounded, my tongue is hight, it is very hight:
But to conclude all in one word, and to app• all that hath been spoken to this present t• and place, let us all in our vocations and plac• follow the advice of a late Eminent •• viz. to learn to have mercy on Lazarus, that i• on our poor Brethren, that we may find mer• and that mercy may rejoyce in Judgment:
But to conclude all in one word, and to app• all that hath been spoken to this present t• and place, let us all in our vocations and plac• follow the Advice of a late Eminent •• viz. to Learn to have mercy on Lazarus, that i• on our poor Brothers, that we may find mer• and that mercy may rejoice in Judgement:
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a• you that are Magistrates of this City, think ap• Lazarus that lyeth in your Streets, that pineth at your gates, that starveth in ▪ your Prisons for want of Crumbs:
a• you that Are Magistrates of this city, think ap• Lazarus that lies in your Streets, that pines At your gates, that starves in ▪ your Prisons for want of Crumbs:
Who would not hear them? who would not pity them? who would not comfort them? Also see that you chuse good and merciful Officers in your Spittles and Hospitals, that may feed Lazarus, and not fill their own Purses and Bellies, as the rich man did.
Who would not hear them? who would not pity them? who would not Comfort them? Also see that you choose good and merciful Officers in your Spittles and Hospitals, that may feed Lazarus, and not fill their own Purses and Bellies, as the rich man did.
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And you that sit in the seat of Judgment, and are Gods •here on earth, let the matter be rightly judged between the rich man and poor Lazarus; let equi•ty be in your right hand, and justice in your left;
And you that fit in the seat of Judgement, and Are God's •here on earth, let the matter be rightly judged between the rich man and poor Lazarus; let equi•ty be in your right hand, and Justice in your left;
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then shall we be with Lazarus • the blessed place of rest, whilst wretched Dives • tormented in Hell flames, (even in that burn•g prison where angry and enraged Devils shall •e his Tormentors to Eternity) where he will be •r ever crying and groaning out in this kind of •oleful manner following, viz. •h!
then shall we be with Lazarus • the blessed place of rest, while wretched Dives • tormented in Hell flames, (even in that burn•g prison where angry and enraged Devils shall •e his Tormentors to Eternity) where he will be •r ever crying and groaning out in this kind of •oleful manner following, viz. •h!
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cursed, cursed, most accursed Soul, • Where am I now? what Friends are those that howl? •ey seize upon me, they torment me sore, • I Shreik with anguish, they in fury roar.
cursed, cursed, most accursed Soul, • Where am I now? what Friends Are those that howl? •ey seize upon me, they torment me soar, • I Shriek with anguish, they in fury roar.
Earths deep center; dark and dreadful Cell, Where only angry damned Spirits dwell grossest darkness, yet my sight so clear, Most hideous Visions to the same appear.
Earth's deep centre; dark and dreadful Cell, Where only angry damned Spirits dwell Grossest darkness, yet my sighed so clear, Most hideous Visions to the same appear.
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Most wretched I, besides the Woes I have, Methinks I hear my bones within my Grave, (As troubled with some fatal Trumpets sound) Begin to shake and shiver in the ground.
Most wretched I, beside the Woes I have, Methinks I hear my bones within my Grave, (As troubled with Some fatal Trumpets found) Begin to shake and shiver in the ground.
and my next step (for ought I know) may be into Eternity of joy or sorrow, where I did but now by Faith see o•hers were, there I my self must quickly really be, there I shall rejoyce with them.
and my next step (for ought I know) may be into Eternity of joy or sorrow, where I did but now by Faith see o•hers were, there I my self must quickly really be, there I shall rejoice with them.
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If I look but a little before me, I can as •t were hear my Friends saying, He is dead, he is dead, he is gone, he is departed, and then (as it were) I might see them haling me out of my bed,
If I look but a little before me, I can as •t were hear my Friends saying, He is dead, he is dead, he is gone, he is departed, and then (as it were) I might see them haling me out of my Bed,
I might see my Grave a digging, and men hired to carry me on their shoulders from my house to my Long Home, Relations and Neighbours following after to see me lodged in the Dust, to lye and rot among the Dead.
I might see my Grave a digging, and men hired to carry me on their shoulders from my house to my Long Home, Relations and Neighbours following After to see me lodged in the Dust, to lie and rot among the Dead.
Oh that I •ould then work it on my heart, that I must quickly be either in Heaven or Hell, that I have a long Race to run by a short breath, (if I enter Heaven, ) a great way to go in a few hours.
O that I •ould then work it on my heart, that I must quickly be either in Heaven or Hell, that I have a long Raze to run by a short breath, (if I enter Heaven,) a great Way to go in a few hours.
Maximilian the Emperor made his Coffin always to be carried along with him, to this •nd, that his high Dignity might not make •im forget his Mortality.
Maximilian the Emperor made his Coffin always to be carried along with him, to this •nd, that his high Dignity might not make •im forget his Mortality.
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Simonides, when commanded to give the most wholsom rule to live well, willed the La•edemonian Prince ever to bear in mind, Se tempore brevi moriturum: ere long and he must die.
Simonides, when commanded to give the most wholesome Rule to live well, willed the La•edemonian Prince ever to bear in mind, Se tempore brevi moriturum: ere long and he must die.
Great Sultan Saladan, Lo•• of many Nations and Languages, commanded upon his death-bed, that one shall carry upon a Spears point through all his Camp, the Flag of Death,
Great Sultan Saladan, Lo•• of many nations and Languages, commanded upon his deathbed, that one shall carry upon a Spears point through all his Camp, the Flag of Death,
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and to proclaim, for all his wealth, Saladan hath nought left, but this winding-sheet, An ensured Ensign of Death triumphing over all the Sons of Adam.
and to proclaim, for all his wealth, Saladan hath nought left, but this winding-sheet, an insured Ensign of Death triumphing over all the Sons of Adam.
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Philip of Macedon gave a Boy a pension every morning to say to him Philippe, memento •e hominem esse, Philip remember thou art a man, and therefore must die.
Philip of Macedon gave a Boy a pension every morning to say to him Philip, memento •e hominem esse, Philip Remember thou art a man, and Therefore must die.
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after I have taken some silent rest, the noise of the Archangel with his Trumpet, shall awake and raise me, from a Death for sin, to a life of glory.
After I have taken Some silent rest, the noise of the Archangel with his Trumpet, shall awake and raise me, from a Death for since, to a life of glory.
Some ancient Fathers, and some late Writers (says the Lord Manchester ) have fixed upon the Love of God; Some, upon the Passion of Christ; Some, upon the Joys of Heaven; Some, upon Contempt of the World; several others, upon divers other subjects:
some ancient Father's, and Some late Writers (Says the Lord Manchester) have fixed upon the Love of God; some, upon the Passion of christ; some, upon the Joys of Heaven; some, upon Contempt of the World; several Others, upon diverse other subject's:
I being in my accustomed retiredness, disengaged from publick affairs (which was but seldom) found it useful, fruitful and delightful, To bestow my thoughts upon my latter end.
I being in my accustomed retiredness, disengaged from public affairs (which was but seldom) found it useful, fruitful and delightful, To bestow my thoughts upon my latter end.
But considering I had passed so much Employment, so many Offices, so long Practice in several professions, I now thought it time to seize on Death, before it seiz ` d on me.
But considering I had passed so much Employment, so many Offices, so long Practice in several professions, I now Thought it time to seize on Death, before it seize ` worser on me.
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Yet when I was most busie of all, I delighted my self with this comfort, that a time would come, wherein I might live to my self, hoping to have sweet leisure to enjoy my self at last.
Yet when I was most busy of all, I delighted my self with this Comfort, that a time would come, wherein I might live to my self, hoping to have sweet leisure to enjoy my self At last.
I desire a Fortune like my Gown, not long, but fit; fit for my condition; finding by others, that a contented kind of obscurity keeps a Man free from Envy.
I desire a Fortune like my Gown, not long, but fit; fit for my condition; finding by Others, that a contented kind of obscurity keeps a Man free from Envy.
At this Hour, What would a man give to secure his Soul? Quid dabis pro animâ tuâ tunc, qui nunc pro nihilo das illam? What wilt thou give then for thy Soul to save it, who dost so prodigally throw it away now for nothing? This thou canst not leave behind thee, that will tell thee whether thou goest,
At this Hour, What would a man give to secure his Soul? Quid Dabis Pro animâ tuâ tunc, qui nunc Pro nihilo das Illam? What wilt thou give then for thy Soul to save it, who dost so prodigally throw it away now for nothing? This thou Canst not leave behind thee, that will tell thee whither thou goest,
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If the Patriar••s, if the Prophets, if the Apostles, if the Martyrs, if Christ himself was thus troubled at the hour of Death, Wretched man that I am, what shall I do? We were all to seek,
If the Patriar••s, if the prophets, if the Apostles, if the Martyrs, if christ himself was thus troubled At the hour of Death, Wretched man that I am, what shall I do? We were all to seek,
It was a sweet Speech, and might well have become an Elder Body, which a young innocent Child of my own, used in extremity of sickness, Mother, what shall I do? I shall die before I know what death is.
It was a sweet Speech, and might well have become an Elder Body, which a young innocent Child of my own, used in extremity of sickness, Mother, what shall I do? I shall die before I know what death is.
Let a man often and seriously think of dying, then let him sin if he can, said Picus Mirandula. In Sardis there grew an Herb called Appium Sardis, that would make a Man lie laughing when he was deadly sick:
Let a man often and seriously think of dying, then let him since if he can, said Picus Mirandula. In Sardis there grew an Herb called Appium Sardis, that would make a Man lie laughing when he was deadly sick:
an house not made with hands, eternal in the Heavens? Why therefore, O my Soul, shouldst thou be loth to part upon fair terms? Thou, O my Soul, to the possession of that happy Mansion, which thy dear Saviour hath, from all Eternity, prepared for thee in his Father's house:
an house not made with hands, Eternal in the Heavens? Why Therefore, Oh my Soul, Shouldst thou be loath to part upon fair terms? Thou, Oh my Soul, to the possession of that happy Mansion, which thy dear Saviour hath, from all Eternity, prepared for thee in his Father's house:
If we keep a Courser to run a Race, we lead him daily over the place, to acquaint him by degrees with all things in the way, that when he comes upon his speed, he do not start or turn aside for any thing he sees.
If we keep a Courser to run a Raze, we led him daily over the place, to acquaint him by Degrees with all things in the Way, that when he comes upon his speed, he do not start or turn aside for any thing he sees.
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that is, after the appetites, lusts, affections of the flesh; ye shall die. But I bless God, I have nothing to do with the World, nor the World with me.
that is, After the appetites, Lustiest, affections of the Flesh; you shall die. But I bless God, I have nothing to do with the World, nor the World with me.
Press, saith St. Paul, towards the mark, for the prize of the high calling, Phil. 3. A good Man, by his good will, would die praying, and do as the Pilgrim doth, go on his way singing, and so adds the pains of singing to that of going;
Press, Says Saint Paul, towards the mark, for the prize of the high calling, Philip 3. A good Man, by his good will, would die praying, and do as the Pilgrim does, go on his Way singing, and so adds the pains of singing to that of going;
It was a Speech worthy the commendation, and frequent remembrance of so divine a Bishop as Augustine, which is reported of an aged Father, in his time;
It was a Speech worthy the commendation, and frequent remembrance of so divine a Bishop as Augustine, which is reported of an aged Father, in his time;
So often as he heard of a man that had a quick passage, with little sense of pain, he wished for himself that Euthanafie: While he lived he used to set himself between his two friends, Groans and Tears. When he died he called for his Looking-glass, commanded to have his Hair and Beard kembed, his reviled Cheeks smoothed up.
So often as he herd of a man that had a quick passage, with little sense of pain, he wished for himself that Euthanafie: While he lived he used to Set himself between his two Friends, Groans and Tears. When he died he called for his Looking-glass, commanded to have his Hair and Beard kembed, his reviled Cheeks smoothed up.
For upon Death's approaches, choler fuming to the Brain, will cause distempers in the most patient Soul. In these cases, the fairest and truest judgment to be made is, that sins of sickness occasioned by violence of Disease in a patient man, are but sins of infirmity,
For upon Death's Approaches, choler fuming to the Brain, will cause distempers in the most patient Soul. In these cases, the Fairest and Truest judgement to be made is, that Sins of sickness occasioned by violence of Disease in a patient man, Are but Sins of infirmity,
When he was dying Christs last words in the Bible are, Surely I come quickly; Our answer is, Amen: Even so come Lord Jesus, &c. I have but small acquaintance with the future State, but this I'm sure there will be no change that will be so surprizing to me as that By Death.
When he was dying Christ last words in the bible Are, Surely I come quickly; Our answer is, Amen: Even so come Lord jesus, etc. I have but small acquaintance with the future State, but this I'm sure there will be no change that will be so surprising to me as that By Death.
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It is a thing of which I know but little, and none of the millions of Souls that have past into the invisible World, have come again to tell me how it is. I.
It is a thing of which I know but little, and none of the millions of Souls that have passed into the invisible World, have come again to tell me how it is. I.
And to an unknown somewhere wing away; When Time shall be Eternity, and thou Shalt be thou know'st not what, and live thou know'st not how. II. Amazing State! no wonder that we dread To think of Death, or view the Dead, Thou'rt all wrapt up in the Clouds,
And to an unknown somewhere wing away; When Time shall be Eternity, and thou Shalt be thou Knowest not what, and live thou Knowest not how. II Amazing State! no wonder that we dread To think of Death, or view the Dead, Thou'rt all wrapped up in the Clouds,
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as if to thee Our very knowledge had Antipathy. Death could not a more sad retinue find, Sickness and pain before, and darkness all behind. III. Some courteous Ghost tell this great Secrecy, What 'tis you are, and we must be.
as if to thee Our very knowledge had Antipathy. Death could not a more sad retinue find, Sickness and pain before, and darkness all behind. III. some courteous Ghost tell this great Secrecy, What it's you Are, and we must be.
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You warn us of approaching Death, and why May we not know from you what 'tis to dye? But you having shot the Gulph, delight to see Succeeding Souls plunge in with like uncertainty. IV. When Life's close knot by writ from Destiny, Disease shall cut,
You warn us of approaching Death, and why May we not know from you what it's to die? But you having shot the Gulf, delight to see Succeeding Souls plunge in with like uncertainty. IV. When Life's close knot by writ from Destiny, Disease shall Cut,
'Tis certain my Soul will then preserve the faculties that are natural to it, viz. to understand, to will, to remember, as 'tis represented to us under the Parable of Dives and Lazarus: But alas!
It's certain my Soul will then preserve the faculties that Are natural to it, viz. to understand, to will, to Remember, as it's represented to us under the Parable of Dives and Lazarus: But alas!
we little know how the People of the disembodied Societies act, and will, and understand, and communicate their thoughts to one another, and therefore I long to know it.
we little know how the People of the disembodied Societies act, and will, and understand, and communicate their thoughts to one Another, and Therefore I long to know it.
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I firmly think when a mans body is taken from him hy Death, he is turned into all Thought and Spirit. How great will be his Thought when it is without any hinderance from these material Organs that now obstruct its Operations? In that Eternity (as one expresses it) the whole power of the Soul runs together one and the same way.
I firmly think when a men body is taken from him high Death, he is turned into all Thought and Spirit. How great will be his Thought when it is without any hindrance from these material Organs that now obstruct its Operations? In that Eternity (as one Expresses it) the Whole power of the Soul runs together one and the same Way.
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These things have occasioned great variety of Thoughts in me, and my Soul when it looks towards the other World and thinks it self near, it can no more cease to be inquisitive about it,
These things have occasioned great variety of Thoughts in me, and my Soul when it looks towards the other World and thinks it self near, it can no more cease to be inquisitive about it,
WHen Mary came where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord if thou hadst been here, my Brother had not died, Jo. 11. 32. She wept indeed, yet it was but for a Brother;
WHen Mary Come where jesus was, and saw him, she fell down At his feet, saying unto him, Lord if thou Hadst been Here, my Brother had not died, John 11. 32. She wept indeed, yet it was but for a Brother;
O what shall I do for my head, my guide, my heart, my Husband? Were my Saviour upon Earth again, I could send one to him as Mary did, who should say, Lord, behold, he whom thou lovest is dead.
O what shall I do for my head, my guide, my heart, my Husband? Were my Saviour upon Earth again, I could send one to him as Marry did, who should say, Lord, behold, he whom thou Lovest is dead.
When Sarah died in Kirjath-Arba, Abraham stood up from before his deceased Wife, and spake unto the Sons of Heth, saying, I am a stranger, and a Sojourner with you:
When Sarah died in Kirjath-arba, Abraham stood up from before his deceased Wife, and spoke unto the Sons of Heth, saying, I am a stranger, and a Sojourner with you:
Give me a Possession, and a burying place with you, that I may bury my dead out of my sight, Gen. 23. 3, 4. Though he so tenderly affected her whilst she was living,
Give me a Possession, and a burying place with you, that I may bury my dead out of my sighed, Gen. 23. 3, 4. Though he so tenderly affected her while she was living,
Even when his body shall be layed to sleep in the grave, if I mourn too much, it will be justly suspected that too much I loved the worst of my Husband.
Even when his body shall be laid to sleep in the grave, if I mourn too much, it will be justly suspected that too much I loved the worst of my Husband.
But why sit I musing in these pensive thoughts when I should rather prepare for the burial of the dead? Have I taken a course for the place of his Rest, where his cold body may be laid to sleep? This is a duty which every age hath been careful to perform.
But why fit I musing in these pensive thoughts when I should rather prepare for the burial of the dead? Have I taken a course for the place of his Rest, where his cold body may be laid to sleep? This is a duty which every age hath been careful to perform.
and his Soul be not filled with good, and also that he have no burial, I say that an untimely birth is better than he, Eccles. 6. 3. When the Man of God had disobeyed his command, the old Prophet told him, saying, Thy Carcass shall not come into the Sepulcher of thy Fathers, 1 King. 13. 22. This Curse was accounted as full of dread,
and his Soul be not filled with good, and also that he have no burial, I say that an untimely birth is better than he, Eccles. 6. 3. When the Man of God had disobeyed his command, the old Prophet told him, saying, Thy Carcase shall not come into the Sepulcher of thy Father's, 1 King. 13. 22. This Curse was accounted as full of dread,
for he only of Jeroboam shall come to the Grave, because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam 1 Kings 14. 12, 13. Again,
for he only of Jeroboam shall come to the Grave, Because in him there is found Some good thing towards the Lord God of Israel in the house of Jeroboam 1 Kings 14. 12, 13. Again,
yet accounted it his duty to attend on the funeral of his deceased Father, and therefore desired, saying, Lord, suffer me first to go and bury my Father, cap. 8. 21.
yet accounted it his duty to attend on the funeral of his deceased Father, and Therefore desired, saying, Lord, suffer me First to go and bury my Father, cap. 8. 21.
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whether in the fields, or whether in our Golgotha's? No doubtless, for even the laws of our land are so justly severe against Idolaters, that we suffer not the convicted to be buried in our ground which is dedicated to this use.
whither in the fields, or whither in our Golgotha's? No doubtless, for even the laws of our land Are so justly severe against Idolaters, that we suffer not the convicted to be buried in our ground which is dedicated to this use.
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yet there is some reason we should be buried so near as we may, that as our bodies were injoyned a mutual society in the time of life so they might also sleep together in the silent dust.
yet there is Some reason we should be buried so near as we may, that as our bodies were enjoined a mutual society in the time of life so they might also sleep together in the silent dust.
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When Barzillai was offered a favour from King David, and wooed to spend his time at the Court, he besought the King, saying, Let thy servant, I pray thee, turn back again, that I may die in mine own city,
When Barzillai was offered a favour from King David, and wooed to spend his time At the Court, he besought the King, saying, Let thy servant, I pray thee, turn back again, that I may die in mine own City,
and be buried by the grave of my Father, and of my Mother, 2 Sam. 19. 37. Friends have ever desired to lye by friends, that those especially who were knit together in blood & affection, might be joyned together in their earth and ashes. In the Cave of Machpelah which Abraham bought of Ephron for four hundred shekels of silver, was buried both himself, and Sarah his wife, Gen. 23. 16. There lay Isaac, and Rebekah his wife, cap. 49. 31. and there lay Leah, and Jacob her husband, chap. 50. 13. Though Saphira died by the judgment of God for the lye she had told:
and be buried by the grave of my Father, and of my Mother, 2 Sam. 19. 37. Friends have ever desired to lie by Friends, that those especially who were knit together in blood & affection, might be joined together in their earth and Ashes. In the Cave of Machpelah which Abraham bought of Ephron for four hundred shekels of silver, was buried both himself, and Sarah his wife, Gen. 23. 16. There lay Isaac, and Rebekah his wife, cap. 49. 31. and there lay Leah, and Jacob her husband, chap. 50. 13. Though Sapphira died by the judgement of God for the lie she had told:
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and carried her forth, and buried her by her Husband, Act. 5. 10. It is therefore convenient that I choose a place for burial of my Husband, where (if so it may be) I my self may be layed.
and carried her forth, and buried her by her Husband, Act. 5. 10. It is Therefore convenient that I choose a place for burial of my Husband, where (if so it may be) I my self may be laid.
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Although the bones of Jacob were carried into the land of Canaan, and buried in the cave of the field of Machpelah which Abraham bought, according as he had made his son Joseph swear to him before his death, Gen. 50. 13. 5. yet he had formerly buried his beloved Rachel in the way to Ephrah, which is Bethlehem,
Although the bones of Jacob were carried into the land of Canaan, and buried in the cave of the field of Machpelah which Abraham bought, according as he had made his son Joseph swear to him before his death, Gen. 50. 13. 5. yet he had formerly buried his Beloved Rachel in the Way to Ephraim, which is Bethlehem,
Those Bells which so mournfully accord in their Tunes, invite my Neighbours to come to the Funeral; yet not to appear with empty Eyes, unless they come to learn how to weep.
Those Bells' which so mournfully accord in their Tunis, invite my Neighbours to come to the Funeral; yet not to appear with empty Eyes, unless they come to Learn how to weep.
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But (lest I should forget the greater happiness of the marriage with the Lamb) even this Herb which served at our Wedding does attend at the Funeral. O methinks these Spriggs have sad Rhetorick sitting on their leaves;
But (lest I should forget the greater happiness of the marriage with the Lamb) even this Herb which served At our Wedding does attend At the Funeral. Oh methinks these Sprigs have sad Rhetoric sitting on their leaves;
or taught, but God's decree of Man ▪ s Mortality? The chief Speaker and Orator is he who hath now forgotten to speak; for the locking up of his Senses, the silence of his Tongue, and the coldness of his pale and frozen Body, have more force to prove the shortness of our Lives, than the most Eloquent Strains of the best Rhetorician. These Bells assure me, that my Life is but a sound, a noise, an air:
or taught, but God's Decree of Man ▪ s Mortality? The chief Speaker and Orator is he who hath now forgotten to speak; for the locking up of his Senses, the silence of his Tongue, and the coldness of his pale and frozen Body, have more force to prove the shortness of our Lives, than the most Eloquent Strains of the best Rhetorician. These Bells' assure me, that my Life is but a found, a noise, an air:
when my Heart doth call, teach me Mortality in their hasty falling. And who can choose but weep for the shortness of our Lives? Who can forbear a Tear at the Funeral of a Friend? It was a curse inflicted upon the wicked Jews, that they neither should be buried, nor yet lamented.
when my Heart does call, teach me Mortality in their hasty falling. And who can choose but weep for the shortness of our Lives? Who can forbear a Tear At the Funeral of a Friend? It was a curse inflicted upon the wicked jews, that they neither should be buried, nor yet lamented.
and their carkasses shall be meat for the fowls of heaven, and for the beasts of the earth, Jer. 16. 4. Grace must, and most willingly shall have the chief predominance;
and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth, Jer. 16. 4. Grace must, and most willingly shall have the chief predominance;
and the Jews saw Mary rise up hastily, and go out, they little imagined that she went to meet the Lord of Life: but they followed her, saying, She goeth unto the Grave to weep there, Jo. 11. 31. When her Brother Lazarus was dead, she wept,
and the jews saw Marry rise up hastily, and go out, they little imagined that she went to meet the Lord of Life: but they followed her, saying, She Goes unto the Grave to weep there, John 11. 31. When her Brother Lazarus was dead, she wept,
And when Christ did see them all thus weeping, he was so far from blaming them, that he wept himself, ver. 35. When Josiah was slain, his servants took him out of the Chariot wherein he was wounded,
And when christ did see them all thus weeping, he was so Far from blaming them, that he wept himself, ver. 35. When Josiah was slave, his Servants took him out of the Chariot wherein he was wounded,
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and all Judah and Jerusalem mourned for Josiah, 2 Chron. 35. 24. When Samuel was dead, all Israel lamented him, and buried him in Ramah, in his own City, 1 Sam. 28. 3. When the old Prophet took up the Carkass of the Man of God, who had been slain by a Lion, he laid it upon the Ass, and brought it back;
and all Judah and Jerusalem mourned for Josiah, 2 Chronicles 35. 24. When Samuel was dead, all Israel lamented him, and buried him in Ramah, in his own city, 1 Sam. 28. 3. When the old Prophet took up the Carcase of the Man of God, who had been slave by a lion, he laid it upon the Ass, and brought it back;
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Alas my Brother, 1 Kings 13. 29, 30. The Children of Israel wept for Moses in the Plain of Moab thirty days, Deut. 34. 8. Though Samuel took his leave,
Alas my Brother, 1 Kings 13. 29, 30. The Children of Israel wept for Moses in the Plain of Moab thirty days, Deuteronomy 34. 8. Though Samuel took his leave,
yet it was a custom in Israel, that the Daughters of Israel went yearly to lament the Daughter of Jephthah the Gileadite, four days in a year, Jud. 11. 39, 40. When Stephen was stoned, devout Men carried him to his burial,
yet it was a custom in Israel, that the Daughters of Israel went yearly to lament the Daughter of Jephthah the Gileadite, four days in a year, Jud. 11. 39, 40. When Stephen was stoned, devout Men carried him to his burial,
and made great lamentation over him, Acts 8. 2. When Hezekiah slept with his Fathers, he was buried in the chiefest of the Sepulchres of the Sons of David;
and made great lamentation over him, Acts 8. 2. When Hezekiah slept with his Father's, he was buried in the chiefest of the Sepulchres of the Sons of David;
and all Judah, and the Inhabitants of Jerusalem did him honour at his Death, 2 Chr. 32. 33. When Mary Magdalen stood weeping at the feet of my Saviour, and did wash his Feet with Tears,
and all Judah, and the Inhabitants of Jerusalem did him honour At his Death, 2 Christ 32. 33. When Marry Magdalen stood weeping At the feet of my Saviour, and did wash his Feet with Tears,
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and wiped them with the hairs of her head, and brought an Alabaster Box of Ointment, and anointed him with the Ointment, Luke 7. 37, 38. He was so far from disliking it in her, that he checked his Disciples who had indignation at the Act ▪ and therefore said, To what purpose is this waste? Yea, he reproved them,
and wiped them with the hairs of her head, and brought an Alabaster Box of Ointment, and anointed him with the Ointment, Lycia 7. 37, 38. He was so Far from disliking it in her, that he checked his Disciples who had Indignation At the Act ▪ and Therefore said, To what purpose is this waste? Yea, he reproved them,
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And yet so far was Christ from blaming her for her Tears, that he not only decreed the publishing of this Act through the World where the Gospel should be preached, and that for a Memorial of her, Mat. 26. 13. but he likewise upbraided Simon with the tears of the sinner,
And yet so Far was christ from blaming her for her Tears, that he not only decreed the publishing of this Act through the World where the Gospel should be preached, and that for a Memorial of her, Mathew 26. 13. but he likewise upbraided Simon with the tears of the sinner,
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A Friend (saith King Solomon) loveth at all times, and a Brother is born for adversity, Prov. 17. 17. Friendship which is begotten by the outward form,
A Friend (Says King Solomon) loves At all times, and a Brother is born for adversity, Curae 17. 17. Friendship which is begotten by the outward from,
But is this the adversity for which he was born, according to King Solomon? Did the Wise Man intend that a Brother is born to bring Adversity? Or rather to comfort us in the time of Adversity? Had he been a cause of my least disturbance while he was living, he would have eased my grief by grieving himself.
But is this the adversity for which he was born, according to King Solomon? Did the Wise Man intend that a Brother is born to bring Adversity? Or rather to Comfort us in the time of Adversity? Had he been a cause of my least disturbance while he was living, he would have eased my grief by grieving himself.
and who then can blame me if my sorrows in some measure keep pace with my love? O what tie can be so great as that of affection? What love so great as of a Brother and Sister? And yet so vain is Man,
and who then can blame me if my sorrows in Some measure keep pace with my love? O what tie can be so great as that of affection? What love so great as of a Brother and Sister? And yet so vain is Man,
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The Lord did, threaten to set the Egyptians against the Egyptians, and that they should fight every one against his Brother, Is. 19. 2. Those Egyptians were heathens, and Enemies to the Church;
The Lord did, threaten to Set the egyptians against the egyptians, and that they should fight every one against his Brother, Is. 19. 2. Those egyptians were Heathens, and Enemies to the Church;
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but my Brother and I were united both in the Profession and the Love of Christianity: and yet through our sins I fear that even we destroy each other. My sins are partly punished in his death:
but my Brother and I were united both in the Profession and the Love of Christianity: and yet through our Sins I Fear that even we destroy each other. My Sins Are partly punished in his death:
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Such love as ours did not always possess the hearts of some as nearly allyed? which maketh me sigh to think that ever there were any which had layen successively in the self same womb,
Such love as ours did not always possess the hearts of Some as nearly allied? which makes me sighs to think that ever there were any which had lain successively in the self same womb,
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What secret Devil did guide both the tongue and the hand of Joab, when under the colour of friendship he asked Amasa, Art thou in health, my brother? And took him by the beard with the right hand to kiss him, 2. Sam. 20. 9. and yet even at that time smote him with his sword in the fifth ribb,
What secret devil did guide both the tongue and the hand of Joab, when under the colour of friendship he asked Amasa, Art thou in health, my brother? And took him by the beard with the right hand to kiss him, 2. Sam. 20. 9. and yet even At that time smote him with his sword in the fifth rib,
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and shed out his bowels to the ground that he died ▪ v. 10. What cursed fiend did guide the tongue of that wicked miscreant whom the Psalmist chargeth thus,
and shed out his bowels to the ground that he died ▪ v. 10. What cursed fiend did guide the tongue of that wicked miscreant whom the Psalmist charges thus,
O no, we took sweet Counsel together, and walked unto the House of God in company, Psal. 55. 14. I may say of him as Nehemiah spake of Hanani the Ruler of the Pallace, He was a faithful man,
O no, we took sweet Counsel together, and walked unto the House of God in company, Psalm 55. 14. I may say of him as Nehemiah spoke of Hanani the Ruler of the Palace, He was a faithful man,
yet neither his Counsel, nor his society, nor his fidelity, nor his Religion could preserve him from the sentence of a temporal death. O what would I not do to call him back again? What would I not give to have him restored to life again? But all that I can either do or give, cannot perswade his Soul to return back to its Prison.
yet neither his Counsel, nor his society, nor his Fidis, nor his Religion could preserve him from the sentence of a temporal death. Oh what would I not do to call him back again? What would I not give to have him restored to life again? But all that I can either doe or give, cannot persuade his Soul to return back to its Prison.
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This I may do without any check either of reason, or religion. It was a curse which God did inflict upon Jehojakim for his sins, That they should not lament for him, saying, A• my Brother, Jer. 22. 17, 18. But on the contrary, when Deborah (though she was but Rebekah 's Nurse) was buried beneath Bethel under an Oak, the name of it was called Allon-Bachuth, the Oak of weeping, Gen. 35. 8. When the enemies of David were visited by sickness, he behaved himself as though they had been his Friends, or his Brethren:
This I may do without any check either of reason, or Religion. It was a curse which God did inflict upon Jehoiakim for his Sins, That they should not lament for him, saying, A• my Brother, Jer. 22. 17, 18. But on the contrary, when Deborah (though she was but Rebekah is Nurse) was buried beneath Bethel under an Oak, the name of it was called Allon-Bachuth, the Oak of weeping, Gen. 35. 8. When the enemies of David were visited by sickness, he behaved himself as though they had been his Friends, or his Brothers:
yet I should not be despised, Cant. 8. 1. I will lament him as David did Saul and Jonathan, and say, the Beauty of Israel is dead, 2 Sam. 1 19. he was lovely and pleasant in his life, ver. 23. I am distressed for thee, my Brother;
yet I should not be despised, Cant 8. 1. I will lament him as David did Saul and Johnathan, and say, the Beauty of Israel is dead, 2 Sam. 1 19. he was lovely and pleasant in his life, ver. 23. I am distressed for thee, my Brother;
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But what advantage to the dead are the tears of the living? Can my sighs inspire life into his bosom? Can a draught of my tears fetch him back again to life? O no:
But what advantage to the dead Are the tears of the living? Can my sighs inspire life into his bosom? Can a draught of my tears fetch him back again to life? O no:
Why then do I take on, as if I either suspected his happiness, or doubted of following him? What comfort can it bring to his body of earth, to have it cabined in the Grave with his dispersing ashes? The dust of both of us may mix in the vault,
Why then do I take on, as if I either suspected his happiness, or doubted of following him? What Comfort can it bring to his body of earth, to have it cabined in the Grave with his dispersing Ashes? The dust of both of us may mix in the vault,
I will no more disturb the peace of my mind, since that cannot help me to the company of him. Weep indeed I do; I am enforced unto it: 'tis the law of nature; 'tis an act of necessity; I cannot avoid it.
I will no more disturb the peace of my mind, since that cannot help me to the company of him. Weep indeed I do; I am Enforced unto it: it's the law of nature; it's an act of necessity; I cannot avoid it.
First, he saith that this is the end of all men, he speaks therefore of such a mourning, as is upon the end of men, upon the departure of men out of this World:
First, he Says that this is the end of all men, he speaks Therefore of such a mourning, as is upon the end of men, upon the departure of men out of this World:
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In a word, By the House of mourning, he meaneth a house wherein some one is dead, which giveth occasion to the parties that dwell there, of sorrow and mourning for their departed friend.
In a word, By the House of mourning, he means a house wherein Some one is dead, which gives occasion to the parties that dwell there, of sorrow and mourning for their departed friend.
〈 … 〉 holy Ghost would not have described 〈 … 〉 •ouse wherein a man dies in this manner, 〈 … 〉 were not some equity and justice in m• … ing upon such an occasion.
〈 … 〉 holy Ghost would not have described 〈 … 〉 •ouse wherein a man die in this manner, 〈 … 〉 were not Some equity and Justice in m• … ing upon such an occasion.
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When Sarah died, the text saith, that Abraham came to Mourn for Sarah, and to weep for her, Gen. 23. 2. And Esau, when he speaks of the death of his Father Isaac, he calleth the time of his death, the time of Mourning, the days of Mourning for my Father are at hand, Gen. 27. 41. So Joseph when his Father was dead, it is said that he mourned for his Father seven days, Gen. 50. 10. When Samuel was dead, all the Israelites were gathered together, and lamented him, 2 Sam. 25. 1. When Iosiah was dead, there was such a great lamentation for him, that it became a pattern of excessive mourning;
When Sarah died, the text Says, that Abraham Come to Mourn for Sarah, and to weep for her, Gen. 23. 2. And Esau, when he speaks of the death of his Father Isaac, he calls the time of his death, the time of Mourning, the days of Mourning for my Father Are At hand, Gen. 27. 41. So Joseph when his Father was dead, it is said that he mourned for his Father seven days, Gen. 50. 10. When Samuel was dead, all the Israelites were gathered together, and lamented him, 2 Sam. 25. 1. When Josiah was dead, there was such a great lamentation for him, that it became a pattern of excessive mourning;
In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadri••on in the Valley of Megiddon, Zach. 12. 10 Our Saviour Christ when he looked upon Lazarus, he wept, because he was dead.
In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadri••on in the Valley of Megiddo, Zach 12. 10 Our Saviour christ when he looked upon Lazarus, he wept, Because he was dead.
And those Ephesians, this was it that broke their hearts, they sorrowed most of all for the words which St. P••l spake, that they should see his face no more, Acts 20, 38 We come now to the proof of the point, why going to the House of Mourning, taking these occasions to affect our hearts, is better than to go to the House of Feasting, than to take occasions of delighting our selves in outward things.
And those Ephesians, this was it that broke their hearts, they sorrowed most of all for the words which Saint P••l spoke, that they should see his face no more, Acts 20, 38 We come now to the proof of the point, why going to the House of Mourning, taking these occasions to affect our hearts, is better than to go to the House of Feasting, than to take occasions of delighting our selves in outward things.
So that the main point, that in this place the wise man intendeth, is but thus much, I will deliver it in the very words of the Text, we need not vary from them at all.
So that the main point, that in this place the wise man intends, is but thus much, I will deliver it in the very words of the Text, we need not vary from them At all.
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It is said of Enoch, that he was translated, that he should not see death, Heb. 11. 5. And of Elijah, that he went up by a whirl-wind into heaven in a chariot of fire, 2 King. 2. 11. These men did not die.
It is said of Enoch, that he was translated, that he should not see death, Hebrew 11. 5. And of Elijah, that he went up by a whirlwind into heaven in a chariot of fire, 2 King. 2. 11. These men did not die.
To this, I answer briefly, Particular and extraordinary examples, do not frustrate general rules: God may sometimes dispense with some particular men, and yet the rule remain firm.
To this, I answer briefly, Particular and extraordinary Examples, do not frustrate general rules: God may sometime dispense with Some particular men, and yet the Rule remain firm.
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Think with your selves seriously, here is such a Minister, such a Christian friend, that husband and wife, that parent and child, a time of •arting will come;
Think with your selves seriously, Here is such a Minister, such a Christian friend, that husband and wife, that parent and child, a time of •arting will come;
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let us make it easie now, •y making good use of one another while we •e, that when friends are took away, we may ••ve cause to thank God, that we have had com•nion,
let us make it easy now, •y making good use of one Another while we •e, that when Friends Are took away, we may ••ve cause to thank God, that we have had com•nion,
see it in Abraham and Sarah, though Abraham loved Sarah dearly, yet Death parted them, Let me have a place to bury my Dead out of my sight, Gen. 23. It parteth Father and Child, how unwilling soever they be:
see it in Abraham and Sarah, though Abraham loved Sarah dearly, yet Death parted them, Let me have a place to bury my Dead out of my sighed, Gen. 23. It parts Father and Child, how unwilling soever they be:
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see it in the case of the people of Israels lamenting the death of Samuel; & in the case of the Ephesians, at the parting of S. Paul, sorrowing especially when they heard they should see his face no more.
see it in the case of the people of Israel's lamenting the death of Samuel; & in the case of the Ephesians, At the parting of S. Paul, sorrowing especially when they herd they should see his face no more.
see it in the separation that was made by death, between David and Jonathan, that were so knit together in their love, that he bewaileth him, Woe is me for my brother Jonathan, 2 Sam. 1. 9.
see it in the separation that was made by death, between David and Johnathan, that were so knit together in their love, that he bewaileth him, Woe is me for my brother Johnathan, 2 Sam. 1. 9.
If they see another in some great and violent tentation, strugling against many tentations, they conclude presently, certainly such are in a worser case than others.
If they see Another in Some great and violent tentation, struggling against many tentations, they conclude presently, Certainly such Are in a Worse case than Others.
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I may say to all these, as Christ said once to those that told him of the eighteen men upon whom the Tower in Siloe fell, think you that they were sinners above all men that dwelt in Hierusalem? Luke 13. 4. Or rather,
I may say to all these, as christ said once to those that told him of the eighteen men upon whom the Tower in Siloe fell, think you that they were Sinners above all men that dwelled in Jerusalem? Lycia 13. 4. Or rather,
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and to the wicked, Eccles. 9. 2. Learn to judge righteous judgment, to judge wisely of the death of others, take heed of condemning the generation of the just.
and to the wicked, Eccles. 9. 2. Learn to judge righteous judgement, to judge wisely of the death of Others, take heed of condemning the generation of the just.
Doth such a ma• die by an ordinary sickness, having his understanding, and memory continued to the end Doth such a man die in inward peace an• comfort, with clear and evident apprehension of Gods love,
Does such a ma• die by an ordinary sickness, having his understanding, and memory continued to the end Does such a man die in inward peace an• Comfort, with clear and evident apprehension of God's love,
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so that he can with Simeon say Lord, now lettest thou thy servant depart in peace Luke 2. 29. What use shouldest thou that live•• make of this now? Certainly, let the sweetne• of their death, make thee in love with the goodness of their lives.
so that he can with Simeon say Lord, now Lettest thou thy servant depart in peace Lycia 2. 29. What use Shouldst thou that live•• make of this now? Certainly, let the sweetne• of their death, make thee in love with the Goodness of their lives.
I must out of the world, how have I lived when I was in the world? had GOD any glory by me? had men any good by me? have I furthered my account against the day reckoning, that I may give it up with joy.
I must out of the world, how have I lived when I was in the world? had GOD any glory by me? had men any good by me? have I furthered my account against the day reckoning, that I may give it up with joy.
HEre you have a large Description of that incomparable Love which our princely Prophet David, that good King of Israel, did bear towards his Son, who was no sooner visited with sickness,
Here you have a large Description of that incomparable Love which our princely Prophet David, that good King of Israel, did bear towards his Son, who was no sooner visited with sickness,
but that his most loving, tender and indulgent Father made earnest supplication and Prayer unto Almighty God, the only Physician both of Soul and Body, to restore him to his wonted Health again;
but that his most loving, tender and indulgent Father made earnest supplication and Prayer unto Almighty God, the only physician both of Soul and Body, to restore him to his wonted Health again;
which when he saw how that it could not be gained, like one in a trance presently fell down upon the ground, where he (so long as his innocent Child could move) 〈 … 〉 lye both night and day;
which when he saw how that it could not be gained, like one in a trance presently fell down upon the ground, where he (so long as his innocent Child could move) 〈 … 〉 lie both night and day;
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ever fastin• • … ng, and crying out most lamentably, as it is evident, ver. 16. saying, O who, who shall deliver this poor Soul from the cruel jaws of all-devouring Death? Wherefore,
ever fastin• • … ng, and crying out most lamentably, as it is evident, ver. 16. saying, Oh who, who shall deliver this poor Soul from the cruel Jaws of all-devouring Death? Wherefore,
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but now I can, and this is my reason: For now he is dead. In these words, as they distribute themselves you have these three following Circumstances, regardable. First, A serious Consideration; But now he is dead.
but now I can, and this is my reason: For now he is dead. In these words, as they distribute themselves you have these three following circumstances, regardable. First, A serious Consideration; But now he is dead.
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and that was, Why shall I fast any longer? Why shall I weep, and cry thus mournfully both day and night, seeing he is dead and gone? No, I will not do it;
and that was, Why shall I fast any longer? Why shall I weep, and cry thus mournfully both day and night, seeing he is dead and gone? No, I will not do it;
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for if I should, it would not bring him again, it would not revive, but still add more grief unto my sable thoughts, which are too grievo•s and sorrowful for me a forlorn creature to endure.
for if I should, it would not bring him again, it would not revive, but still add more grief unto my sable thoughts, which Are too grievo•s and sorrowful for me a forlorn creature to endure.
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But now for the better adavancement of your knowledge, and the better managing of my discourse, you may with me consider these four following particulars, which (as it is most requisite and necessary) are to be treated of severally.
But now for the better adavancement of your knowledge, and the better managing of my discourse, you may with me Consider these four following particulars, which (as it is most requisite and necessary) Are to be treated of severally.
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Now the very first in this Tragical Chorus is King David, that sweet Singer of Israel, who was so loving and tender hearted, that he could not forbear to sympathize, condole,
Now the very First in this Tragical Chorus is King David, that sweet Singer of Israel, who was so loving and tender hearted, that he could not forbear to sympathise, condole,
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and •o have a natural compassion on all, as his own words give warrant, Psal. 35. 13. For, saith he •here, As soon as I perceived that my neighbours grew sick, I could not refrain my self from mourn•ng,
and •o have a natural compassion on all, as his own words give warrant, Psalm 35. 13. For, Says he •here, As soon as I perceived that my neighbours grew sick, I could not refrain my self from mourn•ng,
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•t still disburdens the heart, by opening its •luces, and dischargeth Con•h•s in canales, Ci•terns into Conduit-pipes, which run like Rivers of water, Psal. 119. 136. And therefore, •ays holy David, Mine eyes gush out with rivers •f water:
•t still disburdens the heart, by opening its •luces, and dischargeth Con•h•s in Channels, Ci•terns into Conduit-pipes, which run like rivers of water, Psalm 119. 136. And Therefore, •ays holy David, Mine eyes gush out with Rivers •f water:
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until that he himself did •ass into the low Chambers of death? Seven days (like Job in his troubles) he turned and •ossed himself upon the ground, still crying but most mournfully,
until that he himself did •ass into the low Chambers of death? Seven days (like Job in his Troubles) he turned and •ossed himself upon the ground, still crying but most mournfully,
Yet further, if that you do but look upon this princely Prophet and good King, in his Obsequies for his Son Absolom, you will find him no otherwise affected,
Yet further, if that you do but look upon this princely Prophet and good King, in his Obsequies for his Son Absalom, you will find him not otherwise affected,
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than he was for this poor Infant, as it is made manifest, 2 Sam. 18. 33. Oh! Absolom, Absolom (faith he there by way of Epizeuxis when that the sad tidings concerning the death of his well-beloved Son had arrived unto his kdowledg) I would to God that I ha• given up the Ghost, and died for thee;
than he was for this poor Infant, as it is made manifest, 2 Sam. 18. 33. Oh! Absalom, Absalom (faith he there by Way of Epizeuxis when that the sad tidings Concerning the death of his well-beloved Son had arrived unto his kdowledg) I would to God that I ha• given up the Ghost, and died for thee;
nor our old Grandsire Adam, the Father of the Living, for his slain Son Abel, than holy David that good King of Israel did here for these two Sons of his;
nor our old Grandsire Adam, the Father of the Living, for his slave Son Abel, than holy David that good King of Israel did Here for these two Sons of his;
but especially for Absalom. 'Tis true, so long as the sweet Babe was alive, still striving and strugling in his sight daily and hourly for Death, which (like that Serpent Regulus ) by no Charms can be charmed; he took on most grievously:
but especially for Absalom. It's true, so long as the sweet Babe was alive, still striving and struggling in his sighed daily and hourly for Death, which (like that Serpent Regulus) by no Charms can be charmed; he took on most grievously:
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and prolong his days here with me in this habitable Orb, but now it hath pleased almighty God to take unto himself my dear Child out of this miserable world, wherefore should I fast? wherefore should I take on thus sadly, being all is in vain? No, I will not do it, I will not be guilty of such a great Offence:
and prolong his days Here with me in this habitable Orb, but now it hath pleased almighty God to take unto himself my dear Child out of this miserable world, Wherefore should I fast? Wherefore should I take on thus sadly, being all is in vain? No, I will not do it, I will not be guilty of such a great Offence:
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for now he is dead, wherefore should, &c. Daniel that holy Prophet was of such a tender disposition, that he wept and mourned full three weeks together, not suffering himself to eat any pleasant thing, Dan. 10. 2. Esau wept for the loss of his Blessing;
for now he is dead, Wherefore should, etc. daniel that holy Prophet was of such a tender disposition, that he wept and mourned full three weeks together, not suffering himself to eat any pleasant thing, Dan. 10. 2. Esau wept for the loss of his Blessing;
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and so did Isaiah, with the good Prophet Jeremiah for the misery of the Israelites to come, Jer. 13. Naomi wept and mourn'd most dolefully departing from her Country,
and so did Isaiah, with the good Prophet Jeremiah for the misery of the Israelites to come, Jer. 13. Naomi wept and mourned most dolefully departing from her Country,
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who (as soon as his child was departed) left off sorrowing, saying, Now he is dead, wherefore should I mourn? &c. St. Paul in his Epistle to the Romans, bids us weep with them that weep, Rom. 12. 15. And for the dead, 1 Thess. 4. 13. but not as others sorrow, which have no hope.
who (as soon as his child was departed) left off sorrowing, saying, Now he is dead, Wherefore should I mourn? etc. Saint Paul in his Epistle to the Roman, bids us weep with them that weep, Rom. 12. 15. And for the dead, 1 Thess 4. 13. but not as Others sorrow, which have no hope.
For Almighty God, by whom Death is inflicted, would have the nature thereof to be such, that it should bring Tears and sorrow, not only unto them which die;
For Almighty God, by whom Death is inflicted, would have the nature thereof to be such, that it should bring Tears and sorrow, not only unto them which die;
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Who (but a man of a stony heart, in the mourning Troop accompanying his loving Neighbours deceased Son unto his Grave, dying in the Spring of his Youth,
Who (but a man of a stony heart, in the mourning Troop accompanying his loving Neighbours deceased Son unto his Grave, dying in the Spring of his Youth,
or in the Winter of her Widowhood, when she did most want him) could refrain from mourning and weeping? Children are walking Images of their tender Parents,
or in the Winter of her Widowhood, when she did most want him) could refrain from mourning and weeping? Children Are walking Images of their tender Parents,
How that in his time there was a poor man, in extream necessity, constrained to sell one of his Sons in perpetual Bondage, that he might hereby save the rest from a present Famine;
How that in his time there was a poor man, in extreme necessity, constrained to fell one of his Sons in perpetual Bondage, that he might hereby save the rest from a present Famine;
And this brings me now unto the second thing considerable in my Text, which is the Person whom David that good King, wept and mourned for thus dolefully,
And this brings me now unto the second thing considerable in my Text, which is the Person whom David that good King, wept and mourned for thus dolefully,
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The Life of his Son Ammon was not satisfaction sufficient, nor of his dearly beloved Son Absalom, nor yet the Life of his Son Adonijah, but also this poor harmless Creature, must suffer together with them;
The Life of his Son Ammon was not satisfaction sufficient, nor of his dearly Beloved Son Absalom, nor yet the Life of his Son Adonijah, but also this poor harmless Creature, must suffer together with them;
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There are two sorts of Deaths; Corporal, which is either natural or violent; or Eternal Death, which is called a Spiritual Death, or the second Death.
There Are two sorts of Death's; Corporal, which is either natural or violent; or Eternal Death, which is called a Spiritual Death, or the second Death.
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In the Third of Gen. you may find mans Exodus, and that is, thou shalt die. Ever since Old Adam, our great, great, great Grandfather, neglected his Duty towards God, Death the lodge of all mens lives, comes with insensible degrees upon the sons of men;
In the Third of Gen. you may find men Exodus, and that is, thou shalt die. Ever since Old Adam, our great, great, great Grandfather, neglected his Duty towards God, Death the lodge of all men's lives, comes with insensible Degrees upon the Sons of men;
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Now, seeing that this ever blessed Virgins Son, Lion of the Tribe of Judah, and harmless Lamb of God, did suffer an ignominious Death, to redeem us from Eternal Death;
Now, seeing that this ever blessed Virgins Son, lion of the Tribe of Judah, and harmless Lamb of God, did suffer an ignominious Death, to Redeem us from Eternal Death;
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and from eternal Damnation, placing them with Christ for evermore in Heaven, the Center of all good wishes, where instead of Earthly Bodies, they shall be cloathed with unspeakable Glory;
and from Eternal Damnation, placing them with christ for evermore in Heaven, the Centre of all good wishes, where instead of Earthly Bodies, they shall be clothed with unspeakable Glory;
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Wherefore should I fast? seeing my Child, yea, my precious Jewel, has changed his Life out of a miserable world, into a Kingdom where pleasures ineffable are to be had for evermore;
Wherefore should I fast? seeing my Child, yea, my precious Jewel, has changed his Life out of a miserable world, into a Kingdom where pleasures ineffable Are to be had for evermore;
still weeping, wailing, and crying as one that had parted with his dear Mother, Psalm 35. 14. or as a virgin girded with sa•k-cloath for the husband of her youth, Joel 11. 8. Nature (being we are Members of one Body, thinking the mishap of other men to be our own, through the mutual compassion of Christ's Body) makes us desirous to live together so long as is possible;
still weeping, wailing, and crying as one that had parted with his dear Mother, Psalm 35. 14. or as a Virgae girded with sa•k-cloath for the husband of her youth, Joel 11. 8. Nature (being we Are Members of one Body, thinking the mishap of other men to be our own, through the mutual compassion of Christ's Body) makes us desirous to live together so long as is possible;
therefore was it possible for David to refrain from tears, when he took his farewel of one Child, part of his own Body? No, he could not forbear crying,
Therefore was it possible for David to refrain from tears, when he took his farewell of one Child, part of his own Body? No, he could not forbear crying,
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so long as your friends are visited with Sickness, they ought to sympathize, condole, and have a fellow-feeling of their Maladies, ever providing to your power, all good means for their Health,
so long as your Friends Are visited with Sickness, they ought to sympathise, condole, and have a fellow-feeling of their Maladies, ever providing to your power, all good means for their Health,
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now he is dead and gone, now he is past calling back again, wherefore, or to what end should I fast, can I bring him back again? And thus much concerning the manner of David 's Mourning for his Son;
now he is dead and gone, now he is passed calling back again, Wherefore, or to what end should I fast, can I bring him back again? And thus much Concerning the manner of David is Mourning for his Son;
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and that is, Can I bring him back again? can I revive him? can I put life into him? No, it is beyond my Skill, to add one Moment to any mans life, I can neither call him back,
and that is, Can I bring him back again? can I revive him? can I put life into him? No, it is beyond my Skill, to add one Moment to any men life, I can neither call him back,
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Here you may see an acknowledgment of his own imbecillity, & weakness in recovering his dead Child, can I bring him back again? It hath been experienced,
Here you may see an acknowledgment of his own imbecility, & weakness in recovering his dead Child, can I bring him back again? It hath been experienced,
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Abraham being full of faith as it is Evident, Heb. 11. 19. having commanded that his son Isaac should be offered, thought that God would raise him up again from the dead:
Abraham being full of faith as it is Evident, Hebrew 11. 19. having commanded that his son Isaac should be offered, Thought that God would raise him up again from the dead:
wherefore being not encouraged in the least (his own Conscience telling him, how it was Impossible, unless God the efficient cause of our Life, by whom we live, move,
Wherefore being not encouraged in the least (his own Conscience telling him, how it was Impossible, unless God the efficient cause of our Life, by whom we live, move,
But now, &c. and this brings me unto the last thing considered, and that was his confidence how he should follow, &c. Here you may see how that David did not doubt in the least,
But now, etc. and this brings me unto the last thing considered, and that was his confidence how he should follow, etc. Here you may see how that David did not doubt in the least,
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but that his sweet Babe was ascended up to Heaven, which is far beyond thought, and glorious beyond report, and that he himself should follow quickly after;
but that his sweet Babe was ascended up to Heaven, which is Far beyond Thought, and glorious beyond report, and that he himself should follow quickly After;
some are of opinion, and will not stick to maintain their damnable doctrine with devilish Arguments, that Infants dying unbaptiz'd are not capable of salvation;
Some Are of opinion, and will not stick to maintain their damnable Doctrine with devilish Arguments, that Infants dying unbaptized Are not capable of salvation;
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for although he had power to hurt their innocent Bodies, yet he had not power to hurt their poor harmless Souls, being hid with Christ Jesus, that sinless Babe, in God.
for although he had power to hurt their innocent Bodies, yet he had not power to hurt their poor harmless Souls, being hid with christ jesus, that sinless Babe, in God.
Our Saviour seems to have a special love for Children above all other, which made him say in his holy Gospel, suffer the little Children to come unto me, and forbid.
Our Saviour seems to have a special love for Children above all other, which made him say in his holy Gospel, suffer the little Children to come unto me, and forbid.
As at the Creation of the World, all that distinct species that we behold, lay involved in one Mass, till the fruitful voice of God separated this united multitude into its several species? so at the last day,
As At the Creation of the World, all that distinct species that we behold, lay involved in one Mass, till the fruitful voice of God separated this united multitude into its several species? so At the last day,
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when those corrupted relicks shall be scattered in, the wilderness of forms, and seem to have forgot their proper habits, God by a powerful voice, shall command them back into their proper shapes,
when those corrupted Relics shall be scattered in, the Wilderness of forms, and seem to have forgotten their proper habits, God by a powerful voice, shall command them back into their proper shapes,
then shall appear the fertility of Adam, and the Magick of that sperm that hath dilated into so Many millions, seeing our Souls are Immorral, nature cannot, nor will Almighty God destroy;
then shall appear the fertility of Adam, and the Magic of that sperm that hath dilated into so Many millions, seeing our Souls Are Immoral, nature cannot, nor will Almighty God destroy;
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wherefore David that Princely Prophet and good King knowing this, and being fully perswaded, that his Child was gone to Heaven, and that he should follow;
Wherefore David that Princely Prophet and good King knowing this, and being Fully persuaded, that his Child was gone to Heaven, and that he should follow;
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left off his Doleful mourning, rised from his law, and •amentable lodging, chang'd his cloaths, washed his hands, went to prayer and brake his long fast, ever cheering up himself, knowing that he should quickly follow,
left off his Doleful mourning, rised from his law, and •amentable lodging, changed his clothes, washed his hands, went to prayer and brake his long fast, ever cheering up himself, knowing that he should quickly follow,
Is •t true that our Dear and Pi•us Relations that are •ead and gone will never return to us again? •hen let us prepare to follow them to an happy •ternity;
Is •t true that our Dear and Pi•us Relations that Are •ead and gone will never return to us again? •hen let us prepare to follow them to an happy •ternity;
Good Lord, now seeing all this is rea•y •tue, let us live as men and women that have •lready one foot in the Grave, Oh let the death • others shew the weakness of our own Bodies and •e many Grey-hairs that are •ere and there upon our head put us in mind of our winding-sheet,
Good Lord, now seeing all this is rea•y •tue, let us live as men and women that have •lready one foot in the Grave, O let the death • Others show the weakness of our own Bodies and •e many Grey hairs that Are •ere and there upon our head put us in mind of our Winding sheet,
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Let the daily instances of our dying Relations take such a living Impression upon our hearts as may deaden then towards all objects on this side Heaven.
Let the daily instances of our dying Relations take such a living Impression upon our hearts as may deaden then towards all objects on this side Heaven.
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and let all our Actions be Heavenly-Actions, and let all thine ordinances prove Heavenly ordinances to us, ever drawing up our Hearts from Earth to Heaven, seeing we must quickly return to Dust;
and let all our Actions be Heavenly-Actions, and let all thine ordinances prove Heavenly ordinances to us, ever drawing up our Hearts from Earth to Heaven, seeing we must quickly return to Dust;
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Good Lord, therefore do thou make us to know our End, and the measure of our Days, what it is, that so we may be throughly convinced, how frail we dre;
Good Lord, Therefore do thou make us to know our End, and the measure of our Days, what it is, that so we may be thoroughly convinced, how frail we dre;
O! let us all improve our Time and Talents for God, that when our Bodies return to the Grave, from whence there is no coming back, our Souls may go to God that gave them.
OH! let us all improve our Time and Talents for God, that when our Bodies return to the Grave, from whence there is no coming back, our Souls may go to God that gave them.
When once the Lines and Picture of Death is drawn over the Fabrick of Man or Woman's Body, (as it is said here of Sarah ) all their Glory ceaseth, all their good Respect vanisheth away, their best Friends would be fainest rid of them:
When once the Lines and Picture of Death is drawn over the Fabric of Man or Woman's Body, (as it is said Here of Sarah) all their Glory ceases, all their good Respect Vanishes away, their best Friends would be fainest rid of them:
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But Abraham, as the Father of faithful men, and a Pattern to all loving Husbands in all Ages ensuing, doth not this till such time as the dead Sarah groweth noysom to all that look upon her.
But Abraham, as the Father of faithful men, and a Pattern to all loving Husbands in all Ages ensuing, does not this till such time as the dead Sarah grows noisome to all that look upon her.
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This must teach a Man after he is freed by remaining for the Dead. A Man is bound to lament and sorrow for his Dead, as Abraham did here, to love the Memory of the Dead, to speak well of the Dead, when occasion serveth, to commend them for their Vertues, to use the Friends of the Dead (as far as is in their power) with all Courtesie, to be good to the Children of the Dead, to be good to all that come of that Issue for their sakes. Let me bury my Dead.
This must teach a Man After he is freed by remaining for the Dead. A Man is bound to lament and sorrow for his Dead, as Abraham did Here, to love the Memory of the Dead, to speak well of the Dead, when occasion serves, to commend them for their Virtues, to use the Friends of the Dead (as Far as is in their power) with all Courtesy, to be good to the Children of the Dead, to be good to all that come of that Issue for their sakes. Let me bury my Dead.
A strange thing, Out of my sight. The best Friend in the world cannot endure the sight of a dead Body, it is a gastly sight, especially when it cometh to that dissolution, that the parts begin to have an evil savour and smell,
A strange thing, Out of my sighed. The best Friend in the world cannot endure the sighed of a dead Body, it is a ghastly sighed, especially when it comes to that dissolution, that the parts begin to have an evil savour and smell,
ALthough I might in the Kings (King Solomon 's) name command, yet I will rather in the Preachers (his other style) humbly entreat your religious Attention to the last Scene,
ALthough I might in the Kings (King Solomon is) name command, yet I will rather in the Preachers (his other style) humbly entreat your religious Attention to the last Scene,
Little Children newly born, take in their first Breath with a sigh, and come crying into the World, assoon as they open their Eyes they shed Tears, to help fill up the Vale of Tears, into which they were then brought,
Little Children newly born, take in their First Breath with a sighs, and come crying into the World, As soon as they open their Eyes they shed Tears, to help fill up the Vale of Tears, into which they were then brought,
and such store of Arguments against our abode in this World, that many reading them in the Books of Hegesi•s the Platonick, presently brake the Prison of their Body,
and such store of Arguments against our Abided in this World, that many reading them in the Books of Hegesi•s the Platonic, presently brake the Prison of their Body,
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others concluded with Silenus, Optimum non nasci, proximum quam primum mori, that it was simply best never to be born, the next to it to die out of hand,
Others concluded with Silenus, Optimum non Nasci, Proximum quam primum Mori, that it was simply best never to be born, the next to it to die out of hand,
but of the Worm, because they are far on in their way to their long home, and the mourners are already in the streets, marshalling as it were their Troops,
but of the Worm, Because they Are Far on in their Way to their long home, and the mourners Are already in the streets, marshalling as it were their Troops,
and is drawing the other after, to desire to cut a cross Gaper, and dance the Morrice? or for him that is near his eternal Mansion-house, to hanker by the way,
and is drawing the other After, to desire to Cut a cross Gaper, and dance the Morrice? or for him that is near his Eternal Mansion-house, to hanker by the Way,
or (to speak more properly) our Remains are bestowed and abide till the time of the Restitution of all things, the place where all meet who lived together, the rendevouze of all our deceased Friends, Allies and Kindred,
or (to speak more properly) our Remains Are bestowed and abide till the time of the Restitution of all things, the place where all meet who lived together, the rendezvous of all our deceased Friends, Allies and Kindred,
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even as far as Adam: this home may be called a long home, in comparison of our short homes, from which we remove daily, these Houses we change at pleasure, that we cannot:
even as Far as Adam: this home may be called a long home, in comparison of our short homes, from which we remove daily, these Houses we change At pleasure, that we cannot:
there our Flessi, or our Bones, or at least our Ashes or Dust shall be kept in some place of the Earth or Sea, till the Heavens shall be no more. Job 14. 12. I answer.
there our Flessi, or our Bones, or At least our Ashes or Dust shall be kept in Some place of the Earth or Sea, till the Heavens shall be no more. Job 14. 12. I answer.
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and they are said here to go about the Streets, either for the reason alledged by Bonaventure, quia predolore quiescere nequiunt, because they cannot rest for Hearts Grief and Sorrow,
and they Are said Here to go about the Streets, either for the reason alleged by Bonaventure, quia predolore quiescere nequiunt, Because they cannot rest for Hearts Grief and Sorrow,
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or they go about the Streets to call company to the Funeral, or because they fetch their compass, that they might make a more solemn Procession to the Church or Sepulchre.
or they go about the Streets to call company to the Funeral, or Because they fetch their compass, that they might make a more solemn Procession to the Church or Sepulchre.
And see they are all Three in the Text. 1. Man goeth, there is his Life. 2. To his long home, there is his Death. 3. And the Mourners go about the Streets, there is his Burial described by Pariphrasis.
And see they Are all Three in the Text. 1. Man Goes, there is his Life. 2. To his long home, there is his Death. 3. And the Mourners go about the Streets, there is his Burial described by Paraphrase.
We are expiring and dying, from the running of the first Sand in the Hour-glass of our life, to the last, from the moment we receive Breath, to the moment that we breath out our last gasp.
We Are expiring and dying, from the running of the First Sand in the Hourglass of our life, to the last, from the moment we receive Breath, to the moment that we breath out our last gasp.
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and whether he knowes it or no, he shall accomplish it, the Spiritual Course is more considerable, which is itinerarium ad Deum, a Journal to Eternity, a Progress from Earth to Heaven;
and whither he knows it or no, he shall accomplish it, the Spiritual Course is more considerable, which is itinerarium ad God, a journal to Eternity, a Progress from Earth to Heaven;
our stages several vertues and degrees of Perfection, the City to which we bend our course, Jerusalem that is above, wherein are many Mansions, or eternal houses,
our stages several Virtues and Degrees of Perfection, the city to which we bend our course, Jerusalem that is above, wherein Are many Mansions, or Eternal houses,
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and then of the direct motion of the Man, the man of quality, the man of worth, the Man of estate and credit, who is already arrived at his long Lete, and now entring into his long home.
and then of the Direct motion of the Man, the man of quality, the man of worth, the Man of estate and credit, who is already arrived At his long Lete, and now entering into his long home.
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not Religion only and Learning, but Honour and Justice also hath put on Blacks for him, thereby testifying to all men their joint-respect to him, and miss of him.
not Religion only and Learning, but Honour and justice also hath put on Blacks for him, thereby testifying to all men their joint-respect to him, and miss of him.
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All Rhetorical Exaggeration will prove a diminution of them ▪ In sum, he was a most provident Housholder, loving Husband, indulgent Father, kind Landlord, and liberal Patron.
All Rhetorical Exaggeration will prove a diminution of them ▪ In sum, he was a most provident Householder, loving Husband, indulgent Father, kind Landlord, and liberal Patron.
and now was resolved to die, he added, I renounce all Popish Superstition, all Mans Merits, trusting only upon the Merits of the Death and Passion of my Saviour;
and now was resolved to die, he added, I renounce all Popish Superstition, all men Merits, trusting only upon the Merits of the Death and Passion of my Saviour;
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and to the last gasp, lifted up his hand, as it were, to lay hold on that Crown of Righteousness, which Christ reacheth out to all his Children, who hold out the good •ight of Faith to the end.
and to the last gasp, lifted up his hand, as it were, to lay hold on that Crown of Righteousness, which christ reaches out to all his Children, who hold out the good •ight of Faith to the end.
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which like that Serpent Regulus, by no Charms can be charmed And it is the general Opinion of the best and most Holy Writers, That the most perfect Life is a codtinual Meditation of Death.
which like that Serpent Regulus, by no Charms can be charmed And it is the general Opinion of the best and most Holy Writers, That the most perfect Life is a codtinual Meditation of Death.
Paul, to be our impress, I die daily. In the Second Book of Kings, it is reckoned, that the good King Josias did cleanse the People from their Altars, Groves,
Paul, to be our Impress, I die daily. In the Second Book of Kings, it is reckoned, that the good King Josiah did cleanse the People from their Altars, Groves,
and out of a desire that they have, to make good their Descent and beginning, they multiply Co•ts one upon another, hang up Escutcheons, Blazon forth their Arms, tell vou very large Histories of their Pedigrees and Genealogies,
and out of a desire that they have, to make good their Descent and beginning, they multiply Co•ts one upon Another, hang up Escutcheons, Blazon forth their Arms, tell vou very large Histories of their Pedigrees and Genealogies,
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The good Prophet Ezek•el ••d represent these unto us, in those Twent• five young Men which were Besotred and 〈 … 〉 •• beholding the labouring Sun, that glorious 〈 … 〉 and vast Eye of all the World ▪ whose g• … upon the Waters,
The good Prophet Ezek•el ••d represent these unto us, in those Twent• five young Men which were Besotred and 〈 … 〉 •• beholding the labouring Sun, that glorious 〈 … 〉 and vast Eye of all the World ▪ whose g• … upon the Waters,
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But leaving these to themselves, as silly Fools who glory in the Gold that glisters, God Almighty comes here unto old Adam with a 〈 … 〉 of Death ▪ and reacheth him another Lesson, saying ▪ Dust thou art and unto dust thou shalt return.
But leaving these to themselves, as silly Fools who glory in the Gold that glisters, God Almighty comes Here unto old Adam with a 〈 … 〉 of Death ▪ and reaches him Another lesson, saying ▪ Dust thou art and unto dust thou shalt return.
Ba•ak having asked, Where are the Princes of the Nations? makes answer himself, and saith, The earth hath swallowed them up all? Now to comment upon this same place, we may make the like question,
Ba•ak having asked, Where Are the Princes of the nations? makes answer himself, and Says, The earth hath swallowed them up all? Now to comment upon this same place, we may make the like question,
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and give the very self-same Answer, Nonne omnia Pulvis, nonne Fabula? nonne in paucis ossibus memoria eorum conservatur? The very greatest and famousest of us all, have been, are, and shall be but dust;
and give the very selfsame Answer, Nonne omnia Pulvis, nonne Fabula? nonne in paucis ossibus memoria Their conservatur? The very greatest and famousest of us all, have been, Are, and shall be but dust;
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In these words, (as they offer up themselves unto our consideration) you may with me, (as they naturally arise from the express words in my Text) observe these two regardable Circumstances.
In these words, (as they offer up themselves unto our consideration) you may with me, (as they naturally arise from the express words in my Text) observe these two regardable circumstances.
And first of the First, and that is, How we are said to be Dust. Now as for the Walls of Flesh, wherein the Soul doth seem to be immur'd before the Restauration, it is nothing but an Elemental Composition,
And First of the First, and that is, How we Are said to be Dust. Now as for the Walls of Flesh, wherein the Soul does seem to be immured before the Restauration, it is nothing but an Elemental Composition,
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In brief ▪ we have devoured ourselves ▪ Man is such a frail, sorry and base Creature, that the good Prophet Jeremy calls him to his own Face thrice Earth at one Breath, saying ▪ O ▪ Earth, Earth, Earth, hear the Word of the Lord, Jer: 22. 29. Man is Earth by Procreation, Sustentation, and by Corruption.
In brief ▪ we have devoured ourselves ▪ Man is such a frail, sorry and base Creature, that the good Prophet Jeremiah calls him to his own Face thrice Earth At one Breath, saying ▪ Oh ▪ Earth, Earth, Earth, hear the Word of the Lord, Jer: 22. 29. Man is Earth by Procreation, Sustentation, and by Corruption.
Of the dust of the Earth made he Man. Gen. 2. 7. The Patriarch Abraham, acknowledging the baseness of his beginning, said unto the Lord, I am but dust and ashes, Gen. 18. 27. Now Almighty God (the Creator of all things) made this Earth (of which he made Man) of nothing, according to the Text, God created the Heaven and the Earth.
Of the dust of the Earth made he Man. Gen. 2. 7. The Patriarch Abraham, acknowledging the baseness of his beginning, said unto the Lord, I am but dust and Ashes, Gen. 18. 27. Now Almighty God (the Creator of all things) made this Earth (of which he made Man) of nothing, according to the Text, God created the Heaven and the Earth.
Yea, and to confirm this the better, St. Paul that ever blessed Apostle in his Epistle to the Gala•ians, says, If any Man seem to himself that he is something,
Yea, and to confirm this the better, Saint Paul that ever blessed Apostle in his Epistle to the Gala•ians, Says, If any Man seem to himself that he is something,
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when he is nothing, he deceiveth himself in his imagination, Gal. 6. 3. Adam begat Cain and Abel, Gen. 4. Cain signifieth Possession, Abel Mourning or Vanity;
when he is nothing, he deceives himself in his imagination, Gal. 6. 3. Adam begat Cain and Abel, Gen. 4. Cain signifies Possession, Abel Mourning or Vanity;
so his Sons also Sons like to themselves, of a loathsom Excrement, carried in those Members of the Body which are least honourable, brought forth into the World with intollerable Pain,
so his Sons also Sons like to themselves, of a loathsome Excrement, carried in those Members of the Body which Are least honourable, brought forth into the World with intolerable Pain,
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or with St. Paul, O Man, what art thou who pleadest against God? As if he should have said, (as Cyprian said once to Demetrius ) Consider how base thou art in respect of God,
or with Saint Paul, Oh Man, what art thou who pleadest against God? As if he should have said, (as Cyprian said once to Demetrius) Consider how base thou art in respect of God,
and therefore the first Voice uttered by the new-born Babe, is Crying, hereby Prophecying, that he is come into a World full of Care and Grief, Crying,
and Therefore the First Voice uttered by the newborn Babe, is Crying, hereby Prophesying, that he is come into a World full of Care and Grief, Crying,
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and taking it grievously to heart because he is a Man, Blushing because he is Naked, Weeping and wailing because he is born into a most wicked and miserable World,
and taking it grievously to heart Because he is a Man, Blushing Because he is Naked, Weeping and wailing Because he is born into a most wicked and miserable World,
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So those busie Bees of Hell daily stinging us, and striking into our Breasts the Poyson of their Pride and Arrogancy, Almighty God with a Memorandum of Death, with a Dust thou art, and unto dust thou shalt return, abates this Pride,
So those busy Bees of Hell daily stinging us, and striking into our Breasts the Poison of their Pride and Arrogance, Almighty God with a Memorandum of Death, with a Dust thou art, and unto dust thou shalt return, abates this Pride,
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what will become of those that are but Dust, who dwell in Houses of Clay? Verily they must (as fearful of their own harm) repeat this Lesson, Dust thou art, and unto dust thou shalt return One asking the question,
what will become of those that Are but Dust, who dwell in Houses of Clay? Verily they must (as fearful of their own harm) repeat this lesson, Dust thou art, and unto dust thou shalt return One asking the question,
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so frail, and so lumpish? Whose answer was, That the Angels being overthrown by their Pride, He was willing to repair and to help this Presumption in Man, a Creature in his superiour part as it were Angelical,
so frail, and so lumpish? Whose answer was, That the Angels being overthrown by their Pride, He was willing to repair and to help this Presumption in Man, a Creature in his superior part as it were Angelical,
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But the Senate considering the great danger of the Triumpher, ordered one to sit by his Side, to whisper this still in his Ear ▪ Remember thy self to be a Man. The Princes of the Earth have many Motives to make them forget themselves, not regarding the Complaints of the Poor and Needy;
But the Senate considering the great danger of the Triumpher, ordered one to fit by his Side, to whisper this still in his Ear ▪ remember thy self to be a Man. The Princes of the Earth have many Motives to make them forget themselves, not regarding the Complaints of the Poor and Needy;
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Flowers are richly decked, Plants with an infinite variety of coloured Leaves adorned, and other Animals as well Vegetative as Sensitive, comely covered;
Flowers Are richly decked, Plants with an infinite variety of coloured Leaves adorned, and other Animals as well Vegetative as Sensitive, comely covered;
So that we may justly exclaim and cry out with the good Prophet David, saying, What is Man, &c. Nay, what are we? If that the good Prophet Jeremy, who was Sanctified in his Mothers Womb, did bewail his Condition, what may we do who are Born in Sin,
So that we may justly exclaim and cry out with the good Prophet David, saying, What is Man, etc. Nay, what Are we? If that the good Prophet Jeremiah, who was Sanctified in his Mother's Womb, did bewail his Condition, what may we do who Are Born in since,
and Conceived in Iniquity, being Formed of most base and unclean Matter? God Created Stars and Planets out of Fire, Birds out of Air, Fish out of Water,
and Conceived in Iniquity, being Formed of most base and unclean Matter? God Created Stars and Planets out of Fire, Birds out of Air, Fish out of Water,
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and another kind of thing, differing much from Man's base and vile Condition. There is not any Sin more alien and strange to ▪ Man's Condition than Pride,
and Another kind of thing, differing much from Man's base and vile Condition. There is not any since more alien and strange to ▪ Man's Condition than Pride,
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and a great Army of Men, Ezek. 4. 1. Strange, yet true we see it is, that the Strength of Cities, the Power of Armies, is contained in a poor brittle ▪ Tile-stone ▪ The good Prophet Isaiah threatned those of Mo•• with Whips and Scourges, Isa. 16. because they insulted,
and a great Army of Men, Ezekiel 4. 1. Strange, yet true we see it is, that the Strength of Cities, the Power of Armies, is contained in a poor brittle ▪ Tilestone ▪ The good Prophet Isaiah threatened those of Mo•• with Whips and Scourges, Isaiah 16. Because they insulted,
What, can earthen Walls raise up such Pride in Men? Samuel being to Anoint Saul, God gave him for a Sign that he would have him Prince over his People, That he should find two Men as soon as he was gone from him, near unto Rachels Sepulchre:
What, can earthen Walls raise up such Pride in Men? Samuel being to Anoint Saul, God gave him for a Signen that he would have him Prince over his People, That he should find two Men as soon as he was gone from him, near unto Rachels Sepulchre:
for nothing more properly appertaineth unto Man than Dust, and therefore the Scripture termeth Death, a Mans returning again unto the Earth from whence he came.
for nothing more properly appertaineth unto Man than Dust, and Therefore the Scripture termeth Death, a men returning again unto the Earth from whence he Come.
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Now the Second Thing regardable, is, If thou art Ashes, why such a deal of Care in Pampering thy Body, which the hungry Worms are to devour to morrow? Consider those rotting and stinking Carkasses of your Relations, that lye here under the Ground,
Now the Second Thing regardable, is, If thou art Ashes, why such a deal of Care in Pampering thy Body, which the hungry Worms Are to devour to morrow? Consider those rotting and stinking Carcases of your Relations, that lie Here under the Ground,
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as Man in respect of his beginning and proceeding, is Earth, even so he is Dust and Ashes in respect of his ending, which is the last thing now to be handled;
as Man in respect of his beginning and proceeding, is Earth, even so he is Dust and Ashes in respect of his ending, which is the last thing now to be handled;
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When that Death (mounted upon his pale Horse like a Serjeant sent from above, upon Action of Debt, at the Suit of Nature) comes with a Habeas Corpus, to pull down these Clay Walls, wherein our Immortal Souls are kept close Prisoners, within the narrow compass of these mortal Bodies of ours;
When that Death (mounted upon his pale Horse like a sergeant sent from above, upon Actium of Debt, At the Suit of Nature) comes with a Habeas Corpus, to pull down these Clay Walls, wherein our Immortal Souls Are kept close Prisoners, within the narrow compass of these Mortal Bodies of ours;
yet there is no time belonging essentially to our Life, but even the very Now, because the time past is certainly gone, and the future time uncertainly to come;
yet there is no time belonging essentially to our Life, but even the very Now, Because the time passed is Certainly gone, and the future time uncertainly to come;
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but only this Day, because we may not care for to Morrow ▪ and therefore says wise Solomon, Boast not th• self of to morrow, Prov. 27. 1. For thou knowest not what a day may bring forth.
but only this Day, Because we may not care for to Morrow ▪ and Therefore Says wise Solomon, Boast not th• self of to morrow, Curae 27. 1. For thou Knowest not what a day may bring forth.
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In the daies of Herod King of Judah, Luke 1. 5. If we be as strong as Sampson, and as mighty as Alexander, this Tyrant Death in time will take us all away;
In the days of Herod King of Judah, Lycia 1. 5. If we be as strong as Sampson, and as mighty as Alexander, this Tyrant Death in time will take us all away;
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conceived in Original Sin, now full of Actual Sin, and if that thou still continue in thy Wickedness, thou mayest one Day feel the Eternal Smart of Sin:
conceived in Original since, now full of Actual since, and if that thou still continue in thy Wickedness, thou Mayest one Day feel the Eternal Smart of since:
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Begot in Uncleanness, Living in Unhappiness, and Dying in Anguish and Uncomfortableness. Remember I pray you from whence you came, and Blush; where you are, and Lament;
Begotten in Uncleanness, Living in Unhappiness, and Dying in Anguish and Uncomfortableness. remember I pray you from whence you Come, and Blush; where you Are, and Lament;
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but a quick lively Memory, and enflamed Considerations of your own wretched Estates, will blow up the Towers of your Pride, cast down the Walls of your Rebellious Nature,
but a quick lively Memory, and inflamed Considerations of your own wretched Estates, will blow up the Towers of your Pride, cast down the Walls of your Rebellious Nature,
This will require a continual Remembrance, therefore this cannot be to often inculcated, Dust thou art, and unto Dust thou shalt return. THE EJACULATION.
This will require a continual Remembrance, Therefore this cannot be to often inculcated, Dust thou art, and unto Dust thou shalt return. THE EJACULATION.
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Let us therefore alwaies be in a readiness for our last Change, seeing we know not how soon the silent Grave may involve us under its Wings, where we shall lie in Obscurity, till the last Trumpet shall sound, at the Morning Day of the Resurrection, Arise ye Dead, &c. Good Lord,
Let us Therefore always be in a readiness for our last Change, seeing we know not how soon the silent Grave may involve us under its Wings, where we shall lie in Obscurity, till the last Trumpet shall found, At the Morning Day of the Resurrection, Arise you Dead, etc. Good Lord,
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and what will become of our rich Attire, our haughty Deckings, our over-curious Trimmings, in the Grave, whither we are all agoing? And when we are Arrested by the cold Hands of Death,
and what will become of our rich Attire, our haughty Deckings, our overcurious Trimmings, in the Grave, whither we Are all agoing? And when we Are Arrested by the cold Hands of Death,
and they shall feed sweetly on him, or it shall be a kind of sweetness and pleasure to him to have the Worms feeding on him, which is no more then what Job said upon the same Argument, (Chap. 21. 23.) The Clods of the Valley shall be sweet to him.
and they shall feed sweetly on him, or it shall be a kind of sweetness and pleasure to him to have the Worms feeding on him, which is no more then what Job said upon the same Argument, (Chap. 21. 23.) The Clods of the Valley shall be sweet to him.
That no person can seem so brave and youthful at the present, but for •ught any thing he knows he ▪ may the next Hour be a Banquet for the Worm; to feed upon,
That no person can seem so brave and youthful At the present, but for •ught any thing he knows he ▪ may the next Hour be a Banquet for the Worm; to feed upon,
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yea, you know that Death hath already entred into our Streets, and hath not been afraid to step over our Threshold, and to seize upon those that have been standing round about us;
yea, you know that Death hath already entered into our Streets, and hath not been afraid to step over our Threshold, and to seize upon those that have been standing round about us;
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and without doubt some of us have had the Sentence of Death within our selves, (as the Apostle speaketh;) and therefore it is high time for you and I seriously to consider what is said in my Text, Set thy House in order, &c. Something we shall briefly speak now in order to the explanation of the words, that so you may once more hear (before you feel) the meaning of them;
and without doubt Some of us have had the Sentence of Death within our selves, (as the Apostle speaks;) and Therefore it is high time for you and I seriously to Consider what is said in my Text, Set thy House in order, etc. Something we shall briefly speak now in order to the explanation of the words, that so you may once more hear (before you feel) the meaning of them;
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there shall be some at the end of the World, who shall not pass under Death, but yet they must pass under a Change, which is thought will be equivalent unto Death. But for the present time,
there shall be Some At the end of the World, who shall not pass under Death, but yet they must pass under a Change, which is Thought will be equivalent unto Death. But for the present time,
and according to the common Method and Course of Providence, no Man or Woman hath any ground to expect that they shall escape the stroke of Death; for it is appointed unto Men, that is,
and according to the Common Method and Course of Providence, no Man or Woman hath any ground to expect that they shall escape the stroke of Death; for it is appointed unto Men, that is,
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and enjoy no more sweet and intimate Communion one with another, till the time of re-unition at the General Resurrection. This is that which must once be done, every one must here take their turn.
and enjoy no more sweet and intimate Communion one with Another, till the time of re-unition At the General Resurrection. This is that which must once be done, every one must Here take their turn.
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yet first or last, it will happen to all ▪ The Greek word ( Thanatos ) which signifies Death, is taken from a word which signifies extendere, and indeed Death stretcheth out it self so far that no Man can live out of the reach of it.
yet First or last, it will happen to all ▪ The Greek word (Thanatos) which signifies Death, is taken from a word which signifies extendere, and indeed Death Stretcheth out it self so Far that no Man can live out of the reach of it.
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Couldest thou still remain a Drunkard or a Swearer, if thou didst but once seriously consider that thou must once Die? Or couldst thou so eagerly set thy Heart upon the empty, lying and dying Vanities of this World, didst thou but once seriously consider that thou must once, (and it may be before to Morrow.) be taken out of this World? Or couldst thou neglect the means of Grace or Delight in Prophaneness, didst thou but seriously consider that thou must once die,
Couldst thou still remain a Drunkard or a Swearer, if thou didst but once seriously Consider that thou must once Die? Or Couldst thou so eagerly Set thy Heart upon the empty, lying and dying Vanities of this World, didst thou but once seriously Consider that thou must once, (and it may be before to Morrow.) be taken out of this World? Or Couldst thou neglect the means of Grace or Delight in Profaneness, didst thou but seriously Consider that thou must once die,
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for after this cometh Judgment. Whether the particular or general Day of Judgment is here to be understood, needs no debate, seeing both will certainly follow after Death.
for After this comes Judgement. Whither the particular or general Day of Judgement is Here to be understood, needs no debate, seeing both will Certainly follow After Death.
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but that it will not be long e're others may say of thee, as the Apostle Peter did to Saphira, Acts 5. verse 5, 6, 7, compared with the 9 and 10. Verses.
but that it will not be long ever Others may say of thee, as the Apostle Peter did to Sapphira, Acts 5. verse 5, 6, 7, compared with the 9 and 10. Verses.
and Peter said unto her, How is it that ye have agreed to tempt the Spirit of the Lord? Behold the Feet of them which have buried thy Husband are at the door, and shall carry thee out:
and Peter said unto her, How is it that you have agreed to tempt the Spirit of the Lord? Behold the Feet of them which have buried thy Husband Are At the door, and shall carry thee out:
and say with those, 2 Pet. 3. 3, 4. And there will come in the last days Scoffers, walking after their own Lusts, saying, Where is the Promise of his Coming? since all things continue as they were from the beginning, &c. You may therefore Consult these plain Scripture Proofs, Eccles. 11. 9. compared with Rom. 14. 11, 12. For we shall all stand before the Judgment-Seat of Christ, yet that is not all,
and say with those, 2 Pet. 3. 3, 4. And there will come in the last days Scoffers, walking After their own Lustiest, saying, Where is the Promise of his Coming? since all things continue as they were from the beginning, etc. You may Therefore Consult these plain Scripture Proofs, Eccles. 11. 9. compared with Rom. 14. 11, 12. For we shall all stand before the Judgment seat of christ, yet that is not all,
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2 Cor. 5. 10. For we must all appear before the Judgment-Seat of Christ, that every one may receive the things done in the Body, according to that he hath doae,
2 Cor. 5. 10. For we must all appear before the Judgment seat of christ, that every one may receive the things done in the Body, according to that he hath doae,
But this was no sooner Gained than Lost, and the time of Mans Life ever since hath been as a Point, the Substance of it ever flowing, the Sense obscure,
But this was no sooner Gained than Lost, and the time of men Life ever since hath been as a Point, the Substance of it ever flowing, the Sense Obscure,
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and clay-decaying Tabernacles of yours, for Dust you are, and unto Dust you shall return, and peradventure you shall not have a good warning beforehand,
and clay-decaying Tabernacles of yours, for Dust you Are, and unto Dust you shall return, and Peradventure you shall not have a good warning beforehand,
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For Death, which will put a period to every Mans days, 2 Tim. 4. 7. is like a Sergeant sent from above upon Action of Debt at the Suit of Nature mounted upon his Pale Horse will come on unawares, rap at your Doors, Alight, Arrest you all,
For Death, which will put a Period to every men days, 2 Tim. 4. 7. is like a sergeant sent from above upon Actium of Debt At the Suit of Nature mounted upon his Pale Horse will come on unawares, rap At your Doors, Alight, Arrest you all,
and carry you bound Hand and Foot into a Land as dark as Darkness it self, from whence you shall be summoned at the last dreadful Audit to the Bar of Justice in the high Court of Heaven,
and carry you bound Hand and Foot into a Land as dark as Darkness it self, from whence you shall be summoned At the last dreadful Audit to the Bar of justice in the high Court of Heaven,
when your Bill shall be brought in, how that you have ever Rebelled, and most notoriously transgressed against the Lord of Hosts, both in Thought, Word,
when your Bill shall be brought in, how that you have ever Rebelled, and most notoriously transgressed against the Lord of Hosts, both in Thought, Word,
and have the less account to make at the great and terrible day of Doom (when Christ Jesus the Worlds Saviour shall descend from Heaven, which is the center of all good wishes, with his Heavenly Host of blessed Angels riding in Pomp,
and have the less account to make At the great and terrible day of Doom (when christ jesus the World's Saviour shall descend from Heaven, which is the centre of all good wishes, with his Heavenly Host of blessed Angels riding in Pomp,
The whole verse runs thus, In those days was King Hezekiah sick unto Death, and Isaiah the Prophet, the Son of Amoz came into him, and said unto him, thus saith the Lord.
The Whole verse runs thus, In those days was King Hezekiah sick unto Death, and Isaiah the Prophet, the Son of Amoz Come into him, and said unto him, thus Says the Lord.
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First of an Admonition, or earnest Exhortation, Set thy House in Order. And then secondly of a sound and undeniable Reason, which is threefold Affirmative and Negative
First of an Admonition, or earnest Exhortation, Set thy House in Order. And then secondly of a found and undeniable Reason, which is threefold Affirmative and Negative
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First the Reason warning, which was Almighty God by the mouth of the Prophet Isaiah, as is made manifest in express termes in the former part of the Verse:
First the Reason warning, which was Almighty God by the Mouth of the Prophet Isaiah, as is made manifest in express terms in the former part of the Verse:
Adam who had attained u• … state of Perfection in his Life and Conversation, relying wholly upon Natures first intentions never so much as once dream'd of Death, which is a Separation of Soul and Body,
Adam who had attained u• … state of Perfection in his Life and Conversation, relying wholly upon Nature's First intentions never so much as once dreamed of Death, which is a Separation of Soul and Body,
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and told him plainly, and roundly to his face, how that he was but Dust and Ashes, and thither should return again, Gen. 3. 19. Thus Almighty God by the mouth of Moses the Faithful was ever warning the Israelites (being ever a most stiff-necked,
and told him plainly, and roundly to his face, how that he was but Dust and Ashes, and thither should return again, Gen. 3. 19. Thus Almighty God by the Mouth of Moses the Faithful was ever warning the Israelites (being ever a most Stiffnecked,
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I will heap mischief upon them, I will spend my Arrows upon them; they shall be burn with hunger, and devour'd with burning heat; and with bitter Destruction;
I will heap mischief upon them, I will spend my Arrows upon them; they shall be burn with hunger, and devoured with burning heat; and with bitter Destruction;
I will also send the Teeth of Beasts upon them ▪ with the poyson of Serpents of the Dust, and to raise this Blister the higher, the Sword without, and Terrour within, shall destroy both the Young Man,
I will also send the Teeth of Beasts upon them ▪ with the poison of Serpents of the Dust, and to raise this Blister the higher, the Sword without, and Terror within, shall destroy both the Young Man,
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and fashioned Man after his own Image, seeing his corrupt and base Nature too inclinable unto all sorts of Wickedness, by a sudden Metamorphosis, transforms him into what he was again, just like the Cat in the Fable, which when she would not change her manners, having all her members made after the form of a Woman, according to hearts desire, was turned into a Cat again.
and fashioned Man After his own Image, seeing his corrupt and base Nature too inclinable unto all sorts of Wickedness, by a sudden Metamorphosis, transforms him into what he was again, just like the Cat in the Fable, which when she would not change her manners, having all her members made After the from of a Woman, according to hearts desire, was turned into a Cat again.
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Thus far concerning the first particular Circumstance, the Son warning even Almighty God by the mouth of Isaiah the Prophet? wheresore now to breviate my Discourse in fewer Words,
Thus Far Concerning the First particular Circumstance, the Son warning even Almighty God by the Mouth of Isaiah the Prophet? Wherefore now to breviate my Discourse in fewer Words,
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but even Hezekiah that good King of Judah, who brake down the brazen Serpent, 2 Kings 18. 4. Who did receive presents from the King of Babel. 2 Kings 20. 12. Who restored all things that his Predecessors had taken out of the Temple,
but even Hezekiah that good King of Judah, who brake down the brazen Serpent, 2 Kings 18. 4. Who did receive presents from the King of Babel. 2 Kings 20. 12. Who restored all things that his Predecessors had taken out of the Temple,
Set thy, &c. Now by this word House, you may understand, even every Humane Body, which although at its first Creation, was a most solid, sound, and incorruptible Substance;
Set thy, etc. Now by this word House, you may understand, even every Humane Body, which although At its First Creation, was a most solid, found, and incorruptible Substance;
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First it must be throughly purged from the guilt of blood, which leaves such a stain behind it, that the whole Land could not be cleansed but by the blood of the shedder;
First it must be thoroughly purged from the guilt of blood, which leaves such a stain behind it, that the Whole Land could not be cleansed but by the blood of the shedder;
and ever pours out his poor soul before the Lord of Hosts, and thus humbling himself unto the Dust of Death, at length from the bottom of his heart, with grief, shame,
and ever pours out his poor soul before the Lord of Hosts, and thus humbling himself unto the Dust of Death, At length from the bottom of his heart, with grief, shame,
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and fear, cries out most bitterly, and betakes himself unto a Psalm of mercy, saying, Deliver me from blood-guiltiness, O God ▪ thou art the God of my health,
and Fear, cries out most bitterly, and betakes himself unto a Psalm of mercy, saying, Deliver me from Bloodguiltiness, Oh God ▪ thou art the God of my health,
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Ever get your Houses throughly purged from that Sin, which is an high offence against Almighty God, who hath given it in command, saying, Thou shalt not kill, and if not another, much less thy self,
Ever get your Houses thoroughly purged from that since, which is an high offence against Almighty God, who hath given it in command, saying, Thou shalt not kill, and if not Another, much less thy self,
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and set in order. As murderers are enemies against God, whose image they deface against their Neighbours, who are all members with them of one Common, weal,
and Set in order. As murderers Are enemies against God, whose image they deface against their Neighbours, who Are all members with them of one Common, weal,
and politick Body, so are the most cruel Enemies against themselves, because by natural instinct every Creature labours to preserve it self, the Fire •••yeth with the Water, the Water fighteth with the Fire, the most silly Worm doth contend with the most strong Man to preserve it self,
and politic Body, so Are the most cruel Enemies against themselves, Because by natural instinct every Creature labours to preserve it self, the Fire •••yeth with the Water, the Water fights with the Fire, the most silly Worm does contend with the most strong Man to preserve it self,
That bloody Tyrant Nero had his hands ▪ so stained with the guilt of innocent blood, that when God saw that he would not repent, and set his House in order, caused him to die both a sudden and a shameful Death,
That bloody Tyrant Nero had his hands ▪ so stained with the guilt of innocent blood, that when God saw that he would not Repent, and Set his House in order, caused him to die both a sudden and a shameful Death,
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and especially from the guilt of Blood, and then, when you die you shall receive incorruptible Crowns, you shall be like Kings and Princes, all Co-heirs in the Kingdom of Heaven, which for excellency is far beyond thought, and glorious beyond report.
and especially from the guilt of Blood, and then, when you die you shall receive incorruptible Crowns, you shall be like Kings and Princes, all Coheirs in the Kingdom of Heaven, which for excellency is Far beyond Thought, and glorious beyond report.
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so must it likewise be purged throughout, and scoured well of all the Pollutions, and Corruptive Dregs, which Adultery leaves behind it, they are not a few, it is a Quotidian Fever to the Corps, a Canker to the Mind, a Corrosive to the Conscience,
so must it likewise be purged throughout, and scoured well of all the Pollutions, and Corruptive Dregs, which Adultery leaves behind it, they Are not a few, it is a Quotidian Fever to the Corpse, a Canker to the Mind, a Corrosive to the Conscience,
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for saturity is the father of wantonness, and uncleanness, the Daughter of surfeiting, sine Cerere & Libero friget Venus, without Nectar and Amrbosia Concupiscence cannot long continue,
for saturity is the father of wantonness, and uncleanness, the Daughter of surfeiting, sine Cerere & Libero friget Venus, without Nectar and Amrbosia Concupiscence cannot long continue,
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where there is cleanness of Teeth, usually there is no filthiness of Body, but if that we stuff our Corps as full as they can hold, making our mouths as Tunnels, our throats as Wine-pipes,
where there is cleanness of Teeth, usually there is no filthiness of Body, but if that we stuff our Corpse as full as they can hold, making our mouths as Tunnels, our throats as Wine-pipes,
Fourthly, As the Pot is cooled by taking it altogether from the Fire; so indeed may the Lust of the Body, by shuning opportunities and occasions of Sin, for Liberty makes Thieves.
Fourthly, As the Pot is cooled by taking it altogether from the Fire; so indeed may the Lust of the Body, by shunning opportunities and occasions of since, for Liberty makes Thieves.
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Now seeing that filthy Lust doth not only dishonour, but also pollutes our Vessels, our Clay Bodies, let us take Saint Paul 's advice, which is to abstain from its every kind, for although it doth seem a Paradise to the Desire,
Now seeing that filthy Lust does not only dishonour, but also pollutes our Vessels, our Clay Bodies, let us take Saint Paul is Advice, which is to abstain from its every kind, for although it does seem a Paradise to the Desire,
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and then of all those Distempers occasioned by Adultery, so must it likewise be Scoured from top to toe of all Pride and Arrogancy which are the other proper Sins of Satan;
and then of all those Distempers occasioned by Adultery, so must it likewise be Scoured from top to toe of all Pride and Arrogance which Are the other proper Sins of Satan;
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though according to Natures Ordination a meer Ignoramus; he is ever casting beyond the Moon, till that he bring himself to destruction, which may well be so according to that of Solomon, Pride goeth before destruction,
though according to Nature's Ordination a mere Ignoramus; he is ever casting beyond the Moon, till that he bring himself to destruction, which may well be so according to that of Solomon, Pride Goes before destruction,
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and a haughty mind before a full, Prov. 16. 18. The good Prophet Isaiah had such an invettered hatred against the Sin of Pride, that he pronounced a woe against Ephrin the very Crown of all Arrogancy;
and a haughty mind before a full, Curae 16. 18. The good Prophet Isaiah had such an invettered hatred against the since of Pride, that he pronounced a woe against Ephrin the very Crown of all Arrogance;
when humility shall raise him full high, as you may see by the words of the ever blessed Virgin Mary, who saith, Luke the 1. 52. that the Lord hath put down the Mighty from their Seat,
when humility shall raise him full high, as you may see by the words of the ever blessed Virgae Marry, who Says, Lycia the 1. 52. that the Lord hath put down the Mighty from their Seat,
This Sin corrupts the whole World, therefore that you may get your selves free from all its Infections, fly it as you would the Plague or Pestilence,
This since corrupts the Whole World, Therefore that you may get your selves free from all its Infections, fly it as you would the Plague or Pestilence,
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— feriunt summos Fulmina montes; as high Hills are most exposed to Thunder, and as the fairest Flowers are the soonest nipt by the venemous Cantharides; even so the most Eminent Gifts and Graces in Men, are the greatest griefs of the Malicious and Envious Misers, this Sin is a repining grief for other Men; Happiness;
— feriunt summos thunderbolts montes; as high Hills Are most exposed to Thunder, and as the Fairest Flowers Are the soonest nipped by the venomous Cantharides; even so the most Eminent Gifts and Graces in Men, Are the greatest griefs of the Malicious and Envious Misers, this since is a repining grief for other Men; Happiness;
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although the Squint-Eye, Male content and Envious Wretch doth thus ever Travel with Mischief, and bring forth ungodliness, still 〈 … 〉 of himself like the raging Sea,
although the Squint-Eye, Male content and Envious Wretch does thus ever Travel with Mischief, and bring forth ungodliness, still 〈 … 〉 of himself like the raging Sea,
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yet let him remember that this course of Life must be alter'd, that he must get his Body throughly drench'd from all Envy, Hatred, and Malice (the greatest Antagonist against Love, which ought to be embraced for all) and Get his House set in order,
yet let him Remember that this course of Life must be altered, that he must get his Body thoroughly drenched from all Envy, Hatred, and Malice (the greatest Antagonist against Love, which ought to be embraced for all) and Get his House Set in order,
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Thirdly, of all putrifactions brought in by Pride and Arrogancy, and fourthly, the infections procured by Envy, Hatred, and Malice; so likewise it must be ever kept free from all Covetous,
Thirdly, of all putrefactions brought in by Pride and Arrogance, and fourthly, the infections procured by Envy, Hatred, and Malice; so likewise it must be ever kept free from all Covetous,
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and get your selves Cured of this Malady, which of it self is able to bring a Man unto the Pit of Hell, fly it as a secret Enemy in your •own Bos, myea,
and get your selves Cured of this Malady, which of it self is able to bring a Man unto the Pit of Hell, fly it as a secret Enemy in your •own Bos, myea,
As our outward form, so much more our inward form should make us loath and detest this abominable Sin of Covetousness, which turns topsy turvy all Humane Society,
As our outward from, so much more our inward from should make us loath and detest this abominable since of Covetousness, which turns topsy turvy all Humane Society,
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and all to put him in mind, although he was made de terra & ex terra, of the Earth and out of the Earth, never like the Worldling to mind the things of the Earth;
and all to put him in mind, although he was made de terra & ex terra, of the Earth and out of the Earth, never like the Worldling to mind the things of the Earth;
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but in drinking, and quaffing of Soul-sick healths, and so were the people of Germany, whereupon was said, Germani possunt cunctos tolerare labores, O utinam possunt tam bene ferre sitim.
but in drinking, and quaffing of Soul-sick healths, and so were the people of Germany, whereupon was said, Germans possunt cunctos tolerare labores, O utinam possunt tam bene Far sitim.
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and thus it may be said by too many now-a-days, who unless instead of it apply their Hearts and Minds to Sobriety and Temperance, shall not only procure to themselves loss of Estate, sickness of Body,
and thus it may be said by too many nowadays, who unless instead of it apply their Hearts and Minds to Sobriety and Temperance, shall not only procure to themselves loss of Estate, sickness of Body,
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Thirdly, •e is ever ready to commit Murder, as Alexander the Greatest did, who when he was Drunk slew his Friend Clitus. Fourthly, the Drunkard is ever ready to break the Seventh Commandment by reason of his large Commons and lewd Companions.
Thirdly, •e is ever ready to commit Murder, as Alexander the Greatest did, who when he was Drunk slew his Friend Clitus. Fourthly, the Drunkard is ever ready to break the Seventh Commandment by reason of his large Commons and lewd Sodales.
but indeed, that which is the worst of all is that he robs God of his due, which is of his poor Soul, which he hath purchased with his most precious Blood;
but indeed, that which is the worst of all is that he robs God of his due, which is of his poor Soul, which he hath purchased with his most precious Blood;
There are many more rusty ▪ and filthy dregs of Sin, which as well as those must be scoured out of the Body before that it can be set in order, as of Lying, Swearing, Cursing, and such like;
There Are many more rusty ▪ and filthy dregs of since, which as well as those must be scoured out of the Body before that it can be Set in order, as of Lying, Swearing, Cursing, and such like;
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And so proceed a little further concerning the very matter of our discourse, the thing that we are all warned unto, which is to set our Houses in order,
And so proceed a little further Concerning the very matter of our discourse, the thing that we Are all warned unto, which is to Set our Houses in order,
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and still furnished with all sorts of Heavenly Graces to entertain such a Glorious Prince, who hath writ on his Thigh King of Kings, and Lord of Lords.
and still furnished with all sorts of Heavenly Graces to entertain such a Glorious Prince, who hath writ on his Thigh King of Kings, and Lord of lords.
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It will not be long ere he come, for St. James said, In his time behold the Judge standeth before the door, and likewise, it was St. John 's the Baptist Text, saying, Repent for the Kingdom of Heaven is at hand, he may come to day,
It will not be long ere he come, for Saint James said, In his time behold the Judge Stands before the door, and likewise, it was Saint John is the Baptist Text, saying, repent for the Kingdom of Heaven is At hand, he may come to day,
and an earnest desire of interchangeable affection between Christ and the Soul. Secondly, you must furnish your selves with Charity, which of all Virtues is still Chief,
and an earnest desire of interchangeable affection between christ and the Soul. Secondly, you must furnish your selves with Charity, which of all Virtues is still Chief,
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for it ever Edifieth, still suffereth, never envieth, yea, and still continueth, 1 Cor. 13. 8. Thirdly, you must get your selves furnished with patience, that with all alacrity and chearfulness of Heart, you may endure all things for Christs sake.
for it ever Edifieth, still suffers, never Envieth, yea, and still Continueth, 1 Cor. 13. 8. Thirdly, you must get your selves furnished with patience, that with all alacrity and cheerfulness of Heart, you may endure all things for Christ sake.
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Fourthly, you must get your selves furnished with Humility, Virtue, which when the Lord of Heaven beholds it in you, which caused him to sink into your Hearts.
Fourthly, you must get your selves furnished with Humility, Virtue, which when the Lord of Heaven beholds it in you, which caused him to sink into your Hearts.
Fifthly, you must get your selves furnished with Hope of Everlasting Faith and Salvation. And then sixthly and lastly with Faith, which is an evidence of things not seen,
Fifthly, you must get your selves furnished with Hope of Everlasting Faith and Salvation. And then sixthly and lastly with Faith, which is an evidence of things not seen,
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But that which good King Hezekiah was warned of, was but only the Death of the Body, which according to the Statute Law Decreed in that High Court of Parliament of Heaven, all Men shall once taste of, no Man can escape it,
But that which good King Hezekiah was warned of, was but only the Death of the Body, which according to the Statute Law Decreed in that High Court of Parliament of Heaven, all Men shall once taste of, no Man can escape it,
Although our Souls and Bodies are separated for a while, yet shall they meet again in the receptacle of Blessed Saints and Angels with much joy, and receive an incorruptible Crown.
Although our Souls and Bodies Are separated for a while, yet shall they meet again in the receptacle of Blessed Saints and Angels with much joy, and receive an incorruptible Crown.
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and by consequence rather to be desired than shun'd as Simeon did, as it is evident, Luke 2. 29. saying, Now, Lord, lettest thou thy Servant depart in peace, according to thy Word, which by some is used thus;
and by consequence rather to be desired than shunned as Simeon did, as it is evident, Lycia 2. 29. saying, Now, Lord, Lettest thou thy Servant depart in peace, according to thy Word, which by Some is used thus;
Now, Lord, I hope that thou wilt suffer me to depart in peace, and keep my poor Immortal Soul no longer within the small circumference of this Mortal Body.
Now, Lord, I hope that thou wilt suffer me to depart in peace, and keep my poor Immortal Soul no longer within the small circumference of this Mortal Body.
The Thief upon the Cross laid down his Life most joyfully, because he saw Christ, and did stedfastly believe, that he should pass from a place of pain and misery,
The Thief upon the Cross laid down his Life most joyfully, Because he saw christ, and did steadfastly believe, that he should pass from a place of pain and misery,
unto a Paradise of Pleasure, and so did St. Stephen, Acts 7. 56. The Royal Preacher King Solomon, lest that his Son should be deprived of such Happiness, doth by an Emphatical Irony disswade his Son from those youthful Lusts,
unto a Paradise of Pleasure, and so did Saint Stephen, Acts 7. 56. The Royal Preacher King Solomon, lest that his Son should be deprived of such Happiness, does by an Emphatical Irony dissuade his Son from those youthful Lustiest,
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and sensual Pleasures, whereunto he feared that he should naturally be addicted, and that by the consideration of that dreadful account, he was to give unto God at the great and terrible day of the Lord;
and sensual Pleasures, whereunto he feared that he should naturally be addicted, and that by the consideration of that dreadful account, he was to give unto God At the great and terrible day of the Lord;
desiring him most earnestly not to let his House stand out of order, but ever to remember his Creator in the days of his youth, for old Age will come, saith he,
desiring him most earnestly not to let his House stand out of order, but ever to Remember his Creator in the days of his youth, for old Age will come, Says he,
but God lets none for more than one, and this once expired, there is no hopes of getting the Lease renewed, he suffers Man sometimes to dwell in his Tenement threescore Years,
but God lets none for more than one, and this once expired, there is no hope's of getting the Lease renewed, he suffers Man sometime to dwell in his Tenement threescore years,
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First, to bridle our curiosity lest that we should search after things too high, for quae supra nos, nihil ad nos, those things that are above us, are nothing to us.
First, to bridle our curiosity lest that we should search After things too high, for Quae supra nos, nihil ad nos, those things that Are above us, Are nothing to us.
It is not sufficient at the last Hour of Death to say, Lord have mercy on me, or, Lord into thy hands I commend my Soul. But even in all our Life-time,
It is not sufficient At the last Hour of Death to say, Lord have mercy on me, or, Lord into thy hands I commend my Soul. But even in all our Lifetime,
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when he hath that same Fencer-like kind of strength, is nearest danger in the Judgment of the best Physicians, remember with all that observation of Seneca, Young Men (saith he) have Death behind them, Old Men have Death before them,
when he hath that same Fencer-like kind of strength, is nearest danger in the Judgement of the best Physicians, Remember with all that observation of Senecca, Young Men (Says he) have Death behind them, Old Men have Death before them,
we may in a manner complain already that the great God of Battle threatens an utter ruin to all the World, the Earth hath trembled, the Lights of Heaven have been often darkned, Rebellions have been raised, Treasons have not long since been practised, Plagues of late have been dispersed, Winds have blustered, Waters have raged;
we may in a manner complain already that the great God of Battle threatens an utter ruin to all the World, the Earth hath trembled, the Lights of Heaven have been often darkened, Rebellions have been raised, Treasons have not long since been practised, Plagues of late have been dispersed, Winds have blustered, Waters have raged;
is it now a time to say unto Almighty God, as the Nigard doth unto his Neighbour, come again to me to morrow, as that drousie Sluggard doth, Prov. 6. 10. Yet a little sleep, a little slumber, a little foulding of the hands to sleep.
is it now a time to say unto Almighty God, as the Niggard does unto his Neighbour, come again to me to morrow, as that drowsy Sluggard does, Curae 6. 10. Yet a little sleep, a little slumber, a little foulding of the hands to sleep.
The foolish Virgins supposed that the Bridegroom would not have come like an Owl or a Batt in the night, there is time enough, said they, what needs all this haste;
The foolish Virgins supposed that the Bridegroom would not have come like an Owl or a Batt in the night, there is time enough, said they, what needs all this haste;
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while I declare unto you, how that many Thousands now are doubtless in Hell, who purposed in time to have set their Houses in order, but being prevented by Death, are for ever condemned.
while I declare unto you, how that many Thousands now Are doubtless in Hell, who purposed in time to have Set their Houses in order, but being prevented by Death, Are for ever condemned.
O here I could heartily wish (with Jeremy) that I had in the Wilderness a Cottage, Ye•, I could (wish with Job) that I were a Brother to the Dragons,
O Here I could heartily wish (with Jeremiah) that I had in the Wilderness a Cottage, Ye•, I could (wish with Job) that I were a Brother to the Dragons,
And this brings me now unto the very last thing observable in my Text, and that is of the reason Negative, and shalt not live, set thy House, &c. Chrysostom prying into the base Nature of Man,
And this brings me now unto the very last thing observable in my Text, and that is of the reason Negative, and shalt not live, Set thy House, etc. Chrysostom prying into the base Nature of Man,
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Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all at once, who for any thing thou knowest, may at this very present depart out of this Life.
Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all At once, who for any thing thou Knowest, may At this very present depart out of this Life.
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But secondly, As there is a natural Death, and a spiritual Death, so likewise there is an eternal Death, called in the Ornament of Grace the second Death.
But secondly, As there is a natural Death, and a spiritual Death, so likewise there is an Eternal Death, called in the Ornament of Grace the second Death.
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O my dearly beloved Friends, consider what you are all by nature? What is within you? What is above you? What is below you? What is against you? What is before you? What is behind you? and that is, infallible Death; For here is not one here amongst you, be he never so strong, never so healthly,
O my dearly Beloved Friends, Consider what you Are all by nature? What is within you? What is above you? What is below you? What is against you? What is before you? What is behind you? and that is, infallible Death; For Here is not one Here among you, be he never so strong, never so healthly,
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Wherefore let your Houses be daily perfumed by a Morning and Evening Sacrifice of Prayer, Praise unto Almighty God, both which were appointed under the Law, Exod. 29. 38. 39. And this shadowed what was to be performed under the Gospel.
Wherefore let your Houses be daily perfumed by a Morning and Evening Sacrifice of Prayer, Praise unto Almighty God, both which were appointed under the Law, Exod 29. 38. 39. And this shadowed what was to be performed under the Gospel.
As therefore, beloved, you tender the Salvation of your poor Souls, look home, and mourn for your Original sin, steep your Eyes in Tears, write Letters of discomfort upon the Ground as you go ▪ let the streams of your sighs,
As Therefore, Beloved, you tender the Salvation of your poor Souls, look home, and mourn for your Original since, steep your Eyes in Tears, write Letters of discomfort upon the Ground as you go ▪ let the streams of your sighs,
In a word, that you may escape all those torments, which by reason of sin are incident both to Body and Soul, seeing the night is far spent, and the day is at hand, while you have time, set your Houses in order,
In a word, that you may escape all those torments, which by reason of since Are incident both to Body and Soul, seeing the night is Far spent, and the day is At hand, while you have time, Set your Houses in order,
Oh! that we therefore, who are within a few steps of our long and last home, might seriously consider, what a vain thing it is to dream that we shall ever enjoy our worldly Relatives,
Oh! that we Therefore, who Are within a few steps of our long and last home, might seriously Consider, what a vain thing it is to dream that we shall ever enjoy our worldly Relatives,
let your Thoughts, Words and Actions, be such as may best become dying persons, seeing all that would dye comfortable must set their Houses in order be•re they depart.
let your Thoughts, Words and Actions, be such as may best become dying Persons, seeing all that would die comfortable must Set their Houses in order be•re they depart.
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for all humane Pride, and the whole glory and pomp of the World (having Man's Life for a stay and foundation) can certainly no longer endure the same Life abideth;
for all humane Pride, and the Whole glory and pomp of the World (having Man's Life for a stay and Foundation) can Certainly no longer endure the same Life Abideth;
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The consideration whereof, together with this present occasion offered, have caused me amongst all other places of Holy Scripture to make choice of these words which I have now read unto you;
The consideration whereof, together with this present occasion offered, have caused me among all other places of Holy Scripture to make choice of these words which I have now read unto you;
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the first is drawn Ab incertitudine rerum, from the uncertainty of things, and that's contained in the words immediately going before my Text, the second is drawn á Vanitate Vitae, from the vanity of Man's Life,
the First is drawn Ab incertitudine rerum, from the uncertainty of things, and that's contained in the words immediately going before my Text, the second is drawn á Vanitate Vitae, from the vanity of Man's Life,
and to the old Man. Sometimes it is taken for the Life of Glory, whereby the Soul (being ioyned again to her Body) shall lead a Life, which the Apostle calleth Spiritual; not in respect of the Substance,
and to the old Man. Sometime it is taken for the Life of Glory, whereby the Soul (being joined again to her Body) shall led a Life, which the Apostle calls Spiritual; not in respect of the Substance,
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or more particularly for the Life of Man, which natural Life in Man is the act and vigour of the Soul, arising from the conjunction of the Body with the Soul;
or more particularly for the Life of Man, which natural Life in Man is the act and vigour of the Soul, arising from the conjunction of the Body with the Soul;
First, Of the Frailty of our Constitution; the Apostle doth not compare the Life of Man to Silver or Gold, or Iron, or Brass: which are durable Substances;
First, Of the Frailty of our Constitution; the Apostle does not compare the Life of Man to Silver or Gold, or Iron, or Brass: which Are durable Substances;
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either per attenuationem, by rarefaction and attenuation (as the Philosopher speaketh) aut •per condersationem, when it returneth to the Earth from whence it came ▪ And well might this our Apostle compare the Life of Man to such an Imperfect Body as a Vapour is:
either per attenuationem, by rarefaction and attenuation (as the Philosopher speaks) Or •per condersationem, when it returns to the Earth from whence it Come ▪ And well might this our Apostle compare the Life of Man to such an Imperfect Body as a Vapour is:
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Almighty God said unto his Prophet, Cry; and the Prophet answered, What shall I cry? God said unto him, All Flesh is Grass, and all the glory thereof like the Flower of the Field, the Grass withereth, the Flower fadeth away,
Almighty God said unto his Prophet, Cry; and the Prophet answered, What shall I cry? God said unto him, All Flesh is Grass, and all the glory thereof like the Flower of the Field, the Grass withereth, the Flower fades away,
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and no firmness and stability in the Fruit. For what firmness can there be in the matter of Flesh? Or what good things (of any long continuance) are to be found in so weak a Subject? To day thou maist see a young Man, in the flourishing time of his Age, with great Strength, Lusty,
and no firmness and stability in the Fruit. For what firmness can there be in the matter of Flesh? Or what good things (of any long Continuance) Are to be found in so weak a Subject? To day thou Mayest see a young Man, in the flourishing time of his Age, with great Strength, Lusty,
and if it so fall out, that this very next Night he be taken with some Disease, thou shalt see him the next day with a Face so far altered and changed, that whereas before he seemed very amiable and beautiful, he shall now seem ill-favoured, miserable and loathsom to behold;
and if it so fallen out, that this very next Night he be taken with Some Disease, thou shalt see him the next day with a Face so Far altered and changed, that whereas before he seemed very amiable and beautiful, he shall now seem ill-favoured, miserable and loathsome to behold;
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And this is no wonder, if we consider the Substance of Mans Body, which being a Building compact of green Clay, is easily overthrown with a small puff of Wind. This being then the frailty of our Constitution, the consideration thereof should be used, to put away and abandon our natural Pride,
And this is no wonder, if we Consider the Substance of men Body, which being a Building compact of green Clay, is Easily overthrown with a small puff of Wind. This being then the frailty of our Constitution, the consideration thereof should be used, to put away and abandon our natural Pride,
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Secondly, The next Point I am to treat of, is the shortness of our continuance, intimated in these words, Which appeareth for a little time, &c. Man that is Born of a Woman (saith Job) is of short continuance and full of Miseries;
Secondly, The next Point I am to Treat of, is the shortness of our Continuance, intimated in these words, Which appears for a little time, etc. Man that is Born of a Woman (Says Job) is of short Continuance and full of Misery's;
he vanisheth also as a Shadow, and continueth not, Job 14. 1, 2. In which words, in that Job compared Man to a Shadow and a Flower, he notably setteth forth the short continuance of Mans Life;
he Vanishes also as a Shadow, and Continueth not, Job 14. 1, 2. In which words, in that Job compared Man to a Shadow and a Flower, he notably sets forth the short Continuance of men Life;
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Now if we should deduct those years which Infancy and Childhood spendeth, if also we should take away that time which passeth away when we sleep, it would be a small number of Years that would remain;
Now if we should deduct those Years which Infancy and Childhood spendeth, if also we should take away that time which passes away when we sleep, it would be a small number of years that would remain;
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This being then the shortness and uncertainty of our Lives, it should teach us so much the rather to embrace our Saviours Counsel in the Thirteenth of St. Mark 's Gospel, Watch, because ye know not the day nor the hour:
This being then the shortness and uncertainty of our Lives, it should teach us so much the rather to embrace our Saviors Counsel in the Thirteenth of Saint Mark is Gospel, Watch, Because you know not the day nor the hour:
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If thou shouldest be invited to a Feast, and being set at the Table, seest before thee many and sundry sorts of Meats, a Friend of thine secretly admonisheth thee, that among so many dainty Dishes ▪ there is one Poysoned;
If thou Shouldst be invited to a Feast, and being Set At the Table, See before thee many and sundry sorts of Meats, a Friend of thine secretly Admonisheth thee, that among so many dainty Dishes ▪ there is one Poisoned;
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Thirdly and lastly, the vanity and nullity of our Life after Death, intimated in these words, and afterward vanisheth away: The whole Course of Mans Life is but a flying Shadow, a little spot of time between two Eternities, which will quickly disappear;
Thirdly and lastly, the vanity and nullity of our Life After Death, intimated in these words, and afterwards Vanishes away: The Whole Course of men Life is but a flying Shadow, a little spot of time between two Eternities, which will quickly disappear;
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but it is time for us to cry out, The time past is more than enough to have wrought the Will of the Flesh, 1. Pet. 4. 3. or as it is Rom. 13, 14. 'Tis high time to awake out of Sleep.
but it is time for us to cry out, The time passed is more than enough to have wrought the Will of the Flesh, 1. Pet. 4. 3. or as it is Rom. 13, 14. It's high time to awake out of Sleep.
And thus I have briefly shown you the frailty of the Life of Man, and the profitable use we might make of this Consideration, That our Life is ••• a Vapour which appeareth for a little time, and afterward Vanisheth away.
And thus I have briefly shown you the frailty of the Life of Man, and the profitable use we might make of this Consideration, That our Life is ••• a Vapour which appears for a little time, and afterwards Vanishes away.
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surely it argues a very wicked frame of Heart to be so forgetful of Death, when 'tis that we are to expect every minute, and know not but each day that comes may be our last. THE EJACULATION.
surely it argues a very wicked frame of Heart to be so forgetful of Death, when it's that we Are to expect every minute, and know not but each day that comes may be our last. THE EJACULATION.
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Good Lord, therefore do thou make us to know our end, and the measure of our days, what it is, that so we may be throughly convinced how frail we are.
Good Lord, Therefore do thou make us to know our end, and the measure of our days, what it is, that so we may be thoroughly convinced how frail we Are.
and hide a multitude of Sin, James 5. 20. To save a Soul from Death, is so glorious an Imployment, that herein I cannot chuse but rejoice with the Apostle,
and hide a multitude of since, James 5. 20. To save a Soul from Death, is so glorious an Employment, that herein I cannot choose but rejoice with the Apostle,
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As for others, I am jealous over them with a Godly Jealousie (as the Apostle speaketh) continually praying, that they may not be corrupted from the simplicity that is in Christ,
As for Others, I am jealous over them with a Godly Jealousy (as the Apostle speaks) continually praying, that they may not be corrupted from the simplicity that is in christ,
But now, dearly beloved, being come to Preach my last Sermon amongst you, I request you all both good and bad to attend with double diligence, to what shall be spoken unto you from that sweet portion of Scripture which you find recorded. PHILIPIANS I. XXIII.
But now, dearly Beloved, being come to Preach my last Sermon among you, I request you all both good and bad to attend with double diligence, to what shall be spoken unto you from that sweet portion of Scripture which you find recorded. PHILIPPIANS I. XXIII.
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Secondly, an Inclination of the ground of it, which was this, because he might be with Christ; the word signifies solvere Anchoram, to loosen the Anchor,
Secondly, an Inclination of the ground of it, which was this, Because he might be with christ; the word signifies Solvere Anchoram, to loosen the Anchor,
As the motion of every natural Body is quickest and strongest, the nearer it comes to the Center; so the nearer fulness of Glory, the more fervent the Soul is in its desires after Christ.
As the motion of every natural Body is quickest and Strongest, the nearer it comes to the Centre; so the nearer fullness of Glory, the more fervent the Soul is in its Desires After christ.
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upon a dying Bed, a Christians Pulse beats strongest Heaven-ward. We groan, as being in a great straight, knowing, to depart is far better, much more better;
upon a dying Bed, a Christians Pulse beats Strongest Heavenward. We groan, as being in a great straight, knowing, to depart is Far better, much more better;
as if he should have said, Oh! there is no comparison between the enjoyment of God in the State of Grace, and the enjoyment of God in a State of Glo•y.
as if he should have said, Oh! there is no comparison between the enjoyment of God in the State of Grace, and the enjoyment of God in a State of Glo•y.
and sweet Extasie of Spirit, spake in the following manner, viz. VVhy lingrest thou bright Lamp of Heaven? why Do thy Steeds tread so slowly on? must I Be forc'd to live when I desire to die? Lash thou those Lazie Jades, drive with full speed,
and sweet Ecstasy of Spirit, spoke in the following manner, viz. Why lingrest thou bright Lamp of Heaven? why Do thy Steeds tread so slowly on? must I Be forced to live when I desire to die? Lash thou those Lazy Jades, drive with full speed,
Post blessed Jesus, come Lord flee away. And turn this Night into the brightest Day, By thine approach, come Lord, and do not stay. Take thou Doves-Wings, or give Doves Wings to me, That I may leave this World,
Post blessed jesus, come Lord flee away. And turn this Night into the Brightest Day, By thine approach, come Lord, and do not stay. Take thou Doves-Wings, or give Dove Wings to me, That I may leave this World,
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Come dearest Saviour, come, unlock this Cage Of sinful Flesh, lovingly stop the Rage Of my Desires, end thou my Pilgrimage. Give me a Place on High, to Sit and Sing Anthems of Praise to thee mine only King, Whose ratling Sounds may make the Heavens Ring.
Come dearest Saviour, come, unlock this Cage Of sinful Flesh, lovingly stop the Rage Of my Desires, end thou my Pilgrimage. Give me a Place on High, to Fit and Sing Anthems of Praise to thee mine only King, Whose rattling Sounds may make the Heavens Ring.
but there is a Lion in the way (as Solomon speaks in another case) there is Death the King of Fears, that stands srowning upon the Soul at the last cast when the Soul is upon its very Entrance into Christ, his prepared Mansions of eternal Glory;
but there is a lion in the Way (as Solomon speaks in Another case) there is Death the King of Fears, that Stands srowning upon the Soul At the last cast when the Soul is upon its very Entrance into christ, his prepared Mansions of Eternal Glory;
and the most delightful creature Comfort, rather than to venture over the terrible mountain of Death (the very Epitomy of all Discouragements) into the doubtful possession of those invissible Depths of spiritual Glory, which the Scripture tells us, is only attainable after this Life.
and the most delightful creature Comfort, rather than to venture over the terrible mountain of Death (the very Epitome of all Discouragements) into the doubtful possession of those invissible Depths of spiritual Glory, which the Scripture tells us, is only attainable After this Life.
yet it doth but seem to do so, and indeed it doth not at all extinguish the earnest desires of a serious lively Christian after Christ in the fulness of Glory,
yet it does but seem to do so, and indeed it does not At all extinguish the earnest Desires of a serious lively Christian After christ in the fullness of Glory,
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First, that to die is no worse a rhing than to tread in the very steps of Jesus Christ, we might indeed have been afraid to die if Jesus Christ had not first stept into the cold grave before us,
First, that to die is no Worse a rhing than to tread in the very steps of jesus christ, we might indeed have been afraid to die if jesus christ had not First stepped into the cold grave before us,
yet they revive in the Spring, because the Body and the Arms of the Tree, they are joyned to the Root, where the Sap lies all the Winter ▪ and by means of this conjunction the Root it conveys life unto all the parts of the Tree.
yet they revive in the Spring, Because the Body and the Arms of the Tree, they Are joined to the Root, where the Sap lies all the Winter ▪ and by means of this conjunction the Root it conveys life unto all the parts of the Tree.
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and the prosane Person he dares not die for fear of exchanging his present bad being for a worse, •ut the Believer he earnestly desires to die, that besides this present temporal being he might enjoy a future eternal well-being.
and the Profane Person he dares not die for Fear of exchanging his present bad being for a Worse, •ut the Believer he earnestly Desires to die, that beside this present temporal being he might enjoy a future Eternal well-being.
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when a wicked Man dies, he thinks he shall live worse, but a Christian when he dies he knows he shall live better, he cries with the holy Apostle, for one to live is Christ, and to die is gain.
when a wicked Man die, he thinks he shall live Worse, but a Christian when he die he knows he shall live better, he cries with the holy Apostle, for one to live is christ, and to die is gain.
First, Corporal and Temporal Death, it serves to set out the Beauty and Excellency of eternal Life ▪ It is Gods usual method to set out one contrary by another, Contraria juxta se posita magis elucescurt ▪ In War God commends Peace to us.
First, Corporal and Temporal Death, it serves to Set out the Beauty and Excellency of Eternal Life ▪ It is God's usual method to Set out one contrary by Another, Contraria juxta se Posita magis elucescurt ▪ In War God commends Peace to us.
As the Limner lays the Foundation of a curio• Picture in a Dark Ground-work, so God doth ofte times lay the foundation of our sweetest Mercies i• the greatest miseries;
As the Limner lays the Foundation of a curio• Picture in a Dark Groundwork, so God does oft times lay the Foundation of our Sweetest mercies i• the greatest misery's;
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God could as easily have received all his redeemed ones into the immediate imbraces of Divine Love and Glory, without letting them know what it was to be tempted, to be afflicted or to die,
God could as Easily have received all his redeemed ones into the immediate embraces of Divine Love and Glory, without letting them know what it was to be tempted, to be afflicted or to die,
but only for the better sweetning and endearing fulness of Glory to them. Secondly, Deaths mortal Wound, it is but preparatory to an immortal weight of Glory.
but only for the better sweetening and endearing fullness of Glory to them. Secondly, Death's Mortal Wound, it is but preparatory to an immortal weight of Glory.
Death it is the Saturday or last day of our Weekly labours, which ushers in a Sabbath of eternal rest. Rev. 14. 13. And I heard a Voice from Heaven, saying unto me.
Death it is the Saturday or last day of our Weekly labours, which ushers in a Sabbath of Eternal rest. Rev. 14. 13. And I herd a Voice from Heaven, saying unto me.
Here the Believer hath labour without rest, but in Heaven he shall have rest without Labour ▪ Death tends indeed to a Believers perfect everlasting reign and rest.
Here the Believer hath labour without rest, but in Heaven he shall have rest without Labour ▪ Death tends indeed to a Believers perfect everlasting Reign and rest.
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And so the trouble which we often times think may swallow us up, it brings us to our harbour Death, it lands us safely upon Glory. One excellency sets out the state of a dying Christian in these Words.
And so the trouble which we often times think may swallow us up, it brings us to our harbour Death, it Lands us safely upon Glory. One excellency sets out the state of a dying Christian in these Words.
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Lastly, Death it is as a Bridge that all Saints must walk over to the everlasting Hill of endless Peace, to the perfection of Grace, to the participation o• Glory, to the full possession of Christ.
Lastly, Death it is as a Bridge that all Saints must walk over to the everlasting Hill of endless Peace, to the perfection of Grace, to the participation o• Glory, to the full possession of christ.
2. Death it leads us to a participation of Glory, the consummation of Grace is the incoation of Glory, Grace that puts the Soul into a capacity of enjoying glimps of God as in a Glass darkly,
2. Death it leads us to a participation of Glory, the consummation of Grace is the incoation of Glory, Grace that puts the Soul into a capacity of enjoying glimpse of God as in a Glass darkly,
but glory brings the Soul, ad visionem bea•ificam, into an immediate converse with God face to face, 1 Cor. 13. 12. For now we see through a Glass darkly, but then face to face;
but glory brings the Soul, ad visionem bea•ificam, into an immediate converse with God face to face, 1 Cor. 13. 12. For now we see through a Glass darkly, but then face to face;
3. Death it leads us into a full possession of Christ, Luke 23 ▪ 43 This day shalt thou be with me in Paradise, so saith Paul, Then shall we be ever with the Lord, comfort, comfort ye one another with these words, to be always with Christ will be very comfortable indeed.
3. Death it leads us into a full possession of christ, Lycia 23 ▪ 43 This day shalt thou be with me in Paradise, so Says Paul, Then shall we be ever with the Lord, Comfort, Comfort you one Another with these words, to be always with christ will be very comfortable indeed.
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And thus I have endeavoured to lay open before you those Soul supporting, and Soul encouraging Arguments, the consideration of which, makes the believing Soul so willingly,
And thus I have endeavoured to lay open before you those Soul supporting, and Soul encouraging Arguments, the consideration of which, makes the believing Soul so willingly,
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and so boldly, to look Death in the Face, to invade Death in its own Quarters, which is indeed but as a Passage or Bridg ▪ whereby the Soul is carried over unto the Mountains of Mirrh, and unto the Hill of Frankincense, where it shall lie down with Christ on his Green Bed of Love, which is perfumed all over with the fulness of increated Glory.
and so boldly, to look Death in the Face, to invade Death in its own Quarters, which is indeed but as a Passage or Bridge ▪ whereby the Soul is carried over unto the Mountains of Mirrh, and unto the Hill of Frankincense, where it shall lie down with christ on his Green Bed of Love, which is perfumed all over with the fullness of increated Glory.
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I shall in the next place, for a further Illustration of this truth ▪ present unto you the admirable carriage and department of some famous Christians,
I shall in the next place, for a further Illustration of this truth ▪ present unto you the admirable carriage and department of Some famous Christians,
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Hierom of Prague, the renowned Bohemian Martyr, he uttered these words, with much chearfulness, at his very giving up the Ghost, Hanc animam in flammis affero, Christe, tibi;
Hieronymus of Prague, the renowned Bohemian Martyr, he uttered these words, with much cheerfulness, At his very giving up the Ghost, Hanc animam in flammis affero, Christ, tibi;
unto whom his Friend answered, I know none, but says he, I can tell you some good news, nam ego subit• cum Christo regnabor, I shall suddainly be with Christ upon his Throne.
unto whom his Friend answered, I know none, but Says he, I can tell you Some good news, nam ego subit• cum Christ regnabor, I shall suddenly be with christ upon his Throne.
primum, ut frurar desiderato conspectu filii Dei, deinde ut liberer ab immunibus Theologorum odiis; I desire to die to injoy a sight of Jesus Christ, &c.
primum, ut frurar desiderato conspectu Sons Dei, Deinde ut liberer ab immunibus Theologorum odiis; I desire to die to enjoy a sighed of jesus christ, etc.
But what need I tell you of the resolute and undaunted Carriage of Christians in former ages, we need look no further than upon the carriage of Christians in latter Ages.
But what need I tell you of the resolute and undaunted Carriage of Christians in former ages, we need look no further than upon the carriage of Christians in latter Ages.
Strigelius, the learned Suetzer, falling sick, he would often say, Seperare se finem vitae suae ad esse, He hoped this Sinful Life was now at an end, that he might injoy God perfectly.
Strigel, the learned Suetzer, falling sick, he would often say, Seperare se finem vitae suae ad esse, He hoped this Sinful Life was now At an end, that he might enjoy God perfectly.
Grin•us, the learned Helvetian, died with these words in his mouth, O praeclarum illum diem, cum ad illud animarum concilium Caelumque profiscar: Oh fairest day!
Grin•us, the learned Helvetian, died with these words in his Mouth, Oh praeclarum Ilum diem, cum ad illud animarum concilium Caelumque profiscar: O Fairest day!
should I but relate the dying Speeches of Mr. Rollock, the learned and devout Scotch-man, they would melt any Heart that shall hear them, he breathed out these words with his Life.
should I but relate the dying Speeches of Mr. Rollock, the learned and devout Scotchman, they would melt any Heart that shall hear them, he breathed out these words with his Life.
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it hath been my Care all my Life time to devout it unto thee, I pray thee therefore take it that it may live with thee for ever, Come Lord Jesus put an end to this sinful miserable life, haste Lord, tarry not, come Lord Jesus and give me that life,
it hath been my Care all my Life time to devout it unto thee, I pray thee Therefore take it that it may live with thee for ever, Come Lord jesus put an end to this sinful miserable life, haste Lord, tarry not, come Lord jesus and give me that life,
Dr. Taylor, when he was brought to Hadly in Suffolk to suffer Martyrdom for his Profession of Christ, the History says, he was as merry in his going from London, as though he had been a going to some Banquet or Bridal.
Dr. Taylor, when he was brought to Hardly in Suffolk to suffer Martyrdom for his Profession of christ, the History Says, he was as merry in his going from London, as though he had been a going to Some Banquet or Bridal.
Now I am even at home, Lord Jesus receive my Soul into thy Hands. Before Mr. Bradford was Martyr ` d, his dear Wife came running into his Chamber,
Now I am even At home, Lord jesus receive my Soul into thy Hands. Before Mr. Bradford was Martyr ` worser, his dear Wife Come running into his Chamber,
I have looked for this a long time, this news comes not to me suddainly but as a thing that I waited for every day and hour, the Lord make me worthy of it.
I have looked for this a long time, this news comes not to me suddenly but as a thing that I waited for every day and hour, the Lord make me worthy of it.
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he would often say, Now Lord let thy Servant depart in Peace, break off all delays, Let me this day quickly see the Lord Jesus, And observe further, one standing by him,
he would often say, Now Lord let thy Servant depart in Peace, break off all delays, Let me this day quickly see the Lord jesus, And observe further, one standing by him,
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and praying with Tears that the Lord would be pleased to restore this Godly Bishop unto his former Health, he over-hearing of him seemed to be very much offended,
and praying with Tears that the Lord would be pleased to restore this Godly Bishop unto his former Health, he overhearing of him seemed to be very much offended,
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And now truly Friends, out of the tender Affection which I bear unto all your Souls, I could heartily wish, that this might be the dying Language of you all, that you might every one be able to say from a good and clear Conscience, at last, I have not lived not so that I am ashamed to live longer, neithe• do I fear to die,
And now truly Friends, out of the tender Affection which I bear unto all your Souls, I could heartily wish, that this might be the dying Language of you all, that you might every one be able to say from a good and clear Conscience, At last, I have not lived not so that I am ashamed to live longer, neithe• do I Fear to die,
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And further, I do protest in the presence of God, with Saint Paul, in the 4th, to the Phillip at the first Verse, That it is my greatest joy and richest Crown,
And further, I do protest in the presence of God, with Saint Paul, in the 4th, to the Philip At the First Verse, That it is my greatest joy and Richest Crown,
And if all my pains and endeavours among you in much weakness have taken any effect upon any of your Spirits, to win you unto a love of Christ, that so you may be holy here,
And if all my pains and endeavours among you in much weakness have taken any Effect upon any of your Spirits, to win you unto a love of christ, that so you may be holy Here,
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Verse 8. Finally, Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report;
Verse 8. Finally, Brothers, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report;
GOOD Lord, let our Souls be filled with breathings and pantings after Grace and Glory, Let us be ever willing (with St. Paul) to depart and to be with Christ.
GOOD Lord, let our Souls be filled with breathings and pantings After Grace and Glory, Let us be ever willing (with Saint Paul) to depart and to be with christ.
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Let us dayly look and long to be in Heaven, where we shall sit down in the same Throne with our blessed and glorious Redeemer, where there will be no more sinning nor sighing,
Let us daily look and long to be in Heaven, where we shall fit down in the same Throne with our blessed and glorious Redeemer, where there will be no more sinning nor sighing,
Lord ▪ let us often ponder upon the blessed state above ▪ for certainly, one deep and serious consideration of the never fading Glory of the other world is enough to wing our hearts with earnest desires (as we have heard it did thy Holy Saints and Martyrs) to depart and leave this vain world to be with Christ.
Lord ▪ let us often ponder upon the blessed state above ▪ for Certainly, one deep and serious consideration of the never fading Glory of the other world is enough to wing our hearts with earnest Desires (as we have herd it did thy Holy Saints and Martyrs) to depart and leave this vain world to be with christ.
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And good Lord, let us, when we leave a weeping House ) and the many instances of our dearest Friends going so often to the Grave before us, shew that we must quickly follow) be received into that Celestial Mantion above, which will prove an eternal House of Joy.
And good Lord, let us, when we leave a weeping House) and the many instances of our dearest Friends going so often to the Grave before us, show that we must quickly follow) be received into that Celestial Mansion above, which will prove an Eternal House of Joy.
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IN the latter part of this Chapter you have the Declaration of two things ▪ First, You have declared the Carriage of the Apostle Paul, that was, he Preach'd while he was at the Church of Ephesus. Secondly, You have declared the Character of the Church of Ephesus, when they were parting with this Blessed Preacher, in the words that I have read,
IN the latter part of this Chapter you have the Declaration of two things ▪ First, You have declared the Carriage of the Apostle Paul, that was, he Preached while he was At the Church of Ephesus. Secondly, You have declared the Character of the Church of Ephesus, when they were parting with this Blessed Preacher, in the words that I have read,
From this practice of this Church, I would lay down this Doctrine, That it is the property and practice of the Saints and People of God, to be sorrowful and affected at the final parting with their Pastors and Teachers, This was that that most of all cut their Hearts, That they should see his Face no more.
From this practice of this Church, I would lay down this Doctrine, That it is the property and practice of the Saints and People of God, to be sorrowful and affected At the final parting with their Pastors and Teachers, This was that that most of all Cut their Hearts, That they should see his Face no more.
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That Patriarch Jacob, that wrestled and prevailed when he came to die, as you read in Gen 49. and the last verse, That he pull'd up his Feet into the Bed, and he's goone:
That Patriarch Jacob, that wrestled and prevailed when he Come to die, as you read in Gen 49. and the last verse, That he pulled up his Feet into the Bed, and he's goone:
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Now see what a Mourning there was for him in Gen. 50. 1. Joseph fell upon his Fathers Face and kissed him, and verse 3. And the Egyptians mourned for him threescore and ten days;
Now see what a Mourning there was for him in Gen. 50. 1. Joseph fell upon his Father's Face and kissed him, and verse 3. And the egyptians mourned for him threescore and ten days;
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here was a mourning for Jacob, and verse 10. They came to the Threshing floor of Atad, which is beyond Jordan, and there they Mourned with a great and very sore Lamentation:
Here was a mourning for Jacob, and verse 10. They Come to the Threshing floor of Atad, which is beyond Jordan, and there they Mourned with a great and very soar Lamentation:
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and Women which also bewailed and lamented him, There was great lamentation: Oh they could not part with Jesus Christ without lamenting ▪ That they should see his Face no more.
and Women which also bewailed and lamented him, There was great lamentation: O they could not part with jesus christ without lamenting ▪ That they should see his Face no more.
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That therefore there ought not to be weeping or lamenting for the departure of any Eminent Saint, seeing he forbids it for himself, it argues indeed we should not weep for them,
That Therefore there ought not to be weeping or lamenting for the departure of any Eminent Saint, seeing he forbids it for himself, it argues indeed we should not weep for them,
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and David lamented exceedingly for Jonathan in that 1 Kings. I am distressed for thee my Brother Jonathan; if you love your Preachers so as its said of them that could pull out their Eyes for them while living, you will even weep out your Eyes for them now dead.
and David lamented exceedingly for Johnathan in that 1 Kings. I am distressed for thee my Brother Johnathan; if you love your Preachers so as its said of them that could pull out their Eyes for them while living, you will even weep out your Eyes for them now dead.
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I could tell you of a thing that I have lookt upon as a Piece of Prophesie, it was Printed and Writ Ten Years before the Fire of London, and it was this.
I could tell you of a thing that I have looked upon as a Piece of Prophesy, it was Printed and Writ Ten years before the Fire of London, and it was this.
as signifie that in our Devotions, we should think upon our dissolutions, which was one reason why Alphonsus King of Arragon used to confess, that dead Men were his best Friends;
as signify that in our Devotions, we should think upon our dissolutions, which was one reason why Alphonsus King of Aragon used to confess, that dead Men were his best Friends;
That implies two things especially. 1. To die in the Lord is to die for the Confession of the Faith. 2. To die in the Profession of the Faith of the Lord Jesus Christ.
That Implies two things especially. 1. To die in the Lord is to die for the Confessi of the Faith. 2. To die in the Profession of the Faith of the Lord jesus christ.
Their Blessedness consists in two things. 1. In a cessation from all Sin and Misery, They Rest, &c. 2. In a possession of all Glory and Felicity, Their Works follow them.
Their Blessedness consists in two things. 1. In a cessation from all since and Misery, They Rest, etc. 2. In a possession of all Glory and Felicity, Their Works follow them.
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the World is an Egypt, a place of Burden and Bondage, but Heaven is a Canaan, that resembled by the Bosom of Abraham, a place of sweet Refreshment, and Soul-satisfying Rest.
the World is an Egypt, a place of Burden and Bondage, but Heaven is a Canaan, that resembled by the Bosom of Abraham, a place of sweet Refreshment, and Soul-satisfying Rest.
Labour of their particular Calling and Vocation, which is toilsome and troublesome, ever since God past this Doom upon Man for his offence in Paradise, In the Sweat of thy Brows shalt thou eat Bread.
Labour of their particular Calling and Vocation, which is toilsome and troublesome, ever since God passed this Doom upon Man for his offence in Paradise, In the Sweat of thy Brows shalt thou eat Bred.
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Their Happiness is not only privative, consisting in a freedom from Sin and Misery, but positive also, in a possession of all Peace and Glory, in a consummation of Grace, in a perfect Fruition of God,
Their Happiness is not only privative, consisting in a freedom from since and Misery, but positive also, in a possession of all Peace and Glory, in a consummation of Grace, in a perfect Fruition of God,
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Their Works follow them, not their Works in kind, but their Works in Issue and Effect, the Fruits and Reward of their Works, the Blessings of God which lye in the Promises to Works of Piety and Charity, These follow them to Heaven:
Their Works follow them, not their Works in kind, but their Works in Issue and Effect, the Fruits and Reward of their Works, the Blessings of God which lie in the Promises to Works of Piety and Charity, These follow them to Heaven:
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Indeed Faith leads the way, that must be our Harbinger to take up our Lodging in the New Jerusalem, that like the Star in the East, leads us to Bethlehem, where Christ is,
Indeed Faith leads the Way, that must be our Harbinger to take up our Lodging in the New Jerusalem, that like the Star in the East, leads us to Bethlehem, where christ is,
Like Peter 's Angel, it shakes off the Chain of Mortality, and opens the Iron-gate, the Gate of Pearl into the New Jerusalem; like Lazarus his Angel, it conducts the Soul from Earth to Abraham 's Bosom, from this Vail of Tears to the Kingdom of Glory.
Like Peter is Angel, it shakes off the Chain of Mortality, and Opens the Irongate, the Gate of Pearl into the New Jerusalem; like Lazarus his Angel, it conducts the Soul from Earth to Abraham is Bosom, from this vail of Tears to the Kingdom of Glory.
it is both the Observation of an Ancient Father, and the Resolution of an Ancient Council, concerning Christs weeping over Lazarus, John 11. 35. Doluit Lazarum, non dormientem, sed resurgentem.
it is both the Observation of an Ancient Father, and the Resolution of an Ancient Council, Concerning Christ weeping over Lazarus, John 11. 35. Doluit Lazarum, non dormientem, sed resurgentem.
Christ did not weep because Lazaras was dead, and taken out of the World, but because he was to return from the Grave into a Troublesome World after he was gone to his Rest.
christ did not weep Because Lazarus was dead, and taken out of the World, but Because he was to return from the Grave into a Troublesome World After he was gone to his Rest.
but I shall go to him, I have not lost him for ever, we shall meet again as comfortably as Jacob and Joseph met in Egypt; meet again in Heaven and never part.
but I shall go to him, I have not lost him for ever, we shall meet again as comfortably as Jacob and Joseph met in Egypt; meet again in Heaven and never part.
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Beloved, the Death of a Friend is but like the setting of the Sun, or the uncloathing of a Man when he goes to Red, there will be a glorious appearing in the Morning of the Resurrection,
beloved, the Death of a Friend is but like the setting of the Sun, or the unclothing of a Man when he Goes to Read, there will be a glorious appearing in the Morning of the Resurrection,
Richard the First, sometimes King of England, gave charge that his Bowels should be Buried at Charron, but his Heart at Roan, the Faithful City, the City of his Love.
Richard the First, sometime King of England, gave charge that his Bowels should be Buried At Charron, but his Heart At Roan, the Faithful city, the city of his Love.
That so after a troublesome Life, we may have a peaceable Death, and after Death a glorious Reward of Everlasting Rest in Heaven, according to this voice from Heaven in the Text. Blessed are the Dead which die in the Lord,
That so After a troublesome Life, we may have a peaceable Death, and After Death a glorious Reward of Everlasting Rest in Heaven, according to this voice from Heaven in the Text. Blessed Are the Dead which die in the Lord,
I have now done with the Text, and now come to address my self unto that sad occasion, which hath given my present Discourse this Mourning Suit. The occasion of our present meeting is to Solemnize the Funeral of our deceased Neighbour and Friend, to do our last office to her Body, by affording it the benefit of a Christian and Comely Burial.
I have now done with the Text, and now come to address my self unto that sad occasion, which hath given my present Discourse this Mourning Suit. The occasion of our present meeting is to Solemnize the Funeral of our deceased Neighbour and Friend, to do our last office to her Body, by affording it the benefit of a Christian and Comely Burial.
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Concerning whom, I might upon very good and warrantable Grounds, enlarge my Discourse in the description of the blessedness, both of her Life and Death,
Concerning whom, I might upon very good and warrantable Grounds, enlarge my Discourse in the description of the blessedness, both of her Life and Death,
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and whereas many are flattered with hopes of Life, till the very Hour of Death; yet she was upon a meditation of Death from the first beginning of her sickness:
and whereas many Are flattered with hope's of Life, till the very Hour of Death; yet she was upon a meditation of Death from the First beginning of her sickness:
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Secondly, In the strong actings of his Faith he assureth himself of it, notwithstanding all the difficulties that might obstruct and hinder it in the 26th Verse,
Secondly, In the strong actings of his Faith he assureth himself of it, notwithstanding all the difficulties that might obstruct and hinder it in the 26th Verse,
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though Worms devour, and rottenness invade whatsoever I am, or have of a Body, though I am spent from Head to Toe, from Skin to Reins, without and within,
though Worms devour, and rottenness invade whatsoever I am, or have of a Body, though I am spent from Head to Toe, from Skin to Reins, without and within,
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We have in this Text, see, and see, and behold. The word in the original is different from what we had before, I shall behold him. It signifies more th•n the bare seeing,
We have in this Text, see, and see, and behold. The word in the original is different from what we had before, I shall behold him. It signifies more th•n the bore seeing,
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when she observed the service of his Table, and heard his wisdom, there was no more Spirit in h•r, (1 Kings 10 5.) thas is, she was as one astonished, whose Spirits are sunk and dissipated.
when she observed the service of his Table, and herd his Wisdom, there was no more Spirit in h•r, (1 Kings 10 5.) thas is, she was as one astonished, whose Spirits Are sunk and dissipated.
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and there behold how much God is beyond, and above all that we have hitherto heard of him here at home in our own Country, we shall be rapt up into admiration,
and there behold how much God is beyond, and above all that we have hitherto herd of him Here At home in our own Country, we shall be rapt up into admiration,
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Such were the Marcionites, Basilidians, and Valentinians. These, saith he, went halves with the Sadduces in their opinion. The Sadduces denied Spirits.
Such were the Marcionites, Basilidians, and Valentinians. These, Says he, went halves with the Sadducees in their opinion. The Sadducees denied Spirits.
Hence ( Act; 23. 6.) Paul perceiving that the Assembly was mixed of Sadduces and Pharisees (and wisely considering, that if he did but mind them of their differences between themselves, they would not so strongly agree and combine against him) he made his advantage of it, by professing openly that he was a Pharisee. And the sacred Historian tells us what the peculiar tenents of the Sadduces were, ( v. 8.) The Sadduces say there is no Resurrection,
Hence (Act; 23. 6.) Paul perceiving that the Assembly was mixed of Sadducees and Pharisees (and wisely considering, that if he did but mind them of their differences between themselves, they would not so strongly agree and combine against him) he made his advantage of it, by professing openly that he was a Pharisee. And the sacred Historian tells us what the peculiar tenants of the Sadducees were, (v. 8.) The Sadducees say there is no Resurrection,
The Apostle seems to touch it (2 Cor. 5. 10.) We shall all appear before the Judgment-seat of Christ, that every one may receive the things he hath done in his Body, according to what he hath done,
The Apostle seems to touch it (2 Cor. 5. 10.) We shall all appear before the Judgment seat of christ, that every one may receive the things he hath done in his Body, according to what he hath done,
when thousands of Carcasses are mingled, and their Dust promiscuously heapead together, or scattered abroad? When the Bodies of Men are devoured by wild Beasts,
when thousands of Carcases Are mingled, and their Dust promiscuously heapead together, or scattered abroad? When the Bodies of Men Are devoured by wild Beasts,
and digested into the substance of Fowls and Fishes, especially when the Bodies of Men are eaten and concocted into the Bodies of other Men? How can these numerical Bodies rise? I answer,
and digested into the substance of Fowls and Fish, especially when the Bodies of Men Are eaten and concocted into the Bodies of other Men? How can these numerical Bodies rise? I answer,
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(How is this, Who puts this vile Body into such a Glorio•i fashion? Trouble not your selves for that, there is power enough to do it, it is done,) according to the working, whereby he is able to subdue all things to himself.
(How is this, Who puts this vile Body into such a Glorio•i fashion? Trouble not your selves for that, there is power enough to do it, it is done,) according to the working, whereby he is able to subdue all things to himself.
You ask how the same Body can be restored? I ask how the first body was Created? Tell me how God Created Heaven and Earth out of nothing? So that as the Apostle speaks ( Heb 11. 3.) Things which are seen ▪ were not made of things which do appear:
You ask how the same Body can be restored? I ask how the First body was Created? Tell me how God Created Heaven and Earth out of nothing? So that as the Apostle speaks (Hebrew 11. 3.) Things which Are seen ▪ were not made of things which do appear:
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and every day done, and shall continue to be done in all the Generations of Men ( Solomon puts the question Eccles. 11. 5.) Tell me how the Bones grow in the Womb of her that is with Child:
and every day done, and shall continue to be done in all the Generations of Men (Solomon puts the question Eccles. 11. 5.) Tell me how the Bones grow in the Womb of her that is with Child:
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nor find out the Work of God in forming the Body? Therefore as to the manner how such things are done, we must have recourse only to the Almighty power of God, to the All-powerful God, who is able to subdue all things to himself.
nor find out the Work of God in forming the Body? Therefore as to the manner how such things Are done, we must have recourse only to the Almighty power of God, to the All-powerful God, who is able to subdue all things to himself.
Thus it was joined with the first Words of the 26th. Verse, to shew the triumph of Faith over all Difficulties that lie in the way of the Resurrection.
Thus it was joined with the First Words of the 26th. Verse, to show the triumph of Faith over all Difficulties that lie in the Way of the Resurrection.
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SERMON XIV. JUDGES 11. ult. And it was a Custom in Israel that the Daughters of Israel went yearly to lament the Daughter of Jeptha the Gileadite four Days in a Year.
SERMON XIV. JUDGES 11. ult. And it was a Custom in Israel that the Daughters of Israel went yearly to lament the Daughter of Jephtha the Gileadite four Days in a Year.
TO a place appointed for their meeting to this end, possibly to the place where she was Sacrificed, to express their sorrow for her loss, according to the manner,
TO a place appointed for their meeting to this end, possibly to the place where she was Sacrificed, to express their sorrow for her loss, according to the manner,
or to discourse of (so the Hebrew Lamed is sometimes used) the Daughter of Jepthah, to Celebrate her Praises, who had so willingly yielded up her self for a Sacrifice.
or to discourse of (so the Hebrew Lamed is sometime used) the Daughter of Jephthah, to Celebrate her Praises, who had so willingly yielded up her self for a Sacrifice.
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We find our Saviour weeping over Lazarus 's Grave, insomuch as the people could infer thence, See how much he loved him, John 11. 35, 36. I know no Divinity that excludes Humanity;
We find our Saviour weeping over Lazarus is Grave, insomuch as the people could infer thence, See how much he loved him, John 11. 35, 36. I know no Divinity that excludes Humanity;
I find in the Catalogue and Spawn of highest Crimes (which the dregs of these last times should bring forth, want of natural Affection reckon'd, 2 Tim. 33.
I find in the Catalogue and Spawn of highest Crimes (which the dregs of these last times should bring forth, want of natural Affection reckoned, 2 Tim. 33.
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if you will receive the Apostles Prescription, Rom. 12. 15. It is in the Scripture noted as an extream Judgment and Curse on the Wicked, Job 17. 15, ( Psal. 78. 64.) his Widows shall not weep,
if you will receive the Apostles Prescription, Rom. 12. 15. It is in the Scripture noted as an extreme Judgement and Curse on the Wicked, Job 17. 15, (Psalm 78. 64.) his Widows shall not weep,
as either wanting leisure from other Sorrows, or liberty from their Cruel Enemies. Tears are the first Office we do for our selves, and the last for others.
as either wanting leisure from other Sorrows, or liberty from their Cruel Enemies. Tears Are the First Office we do for our selves, and the last for Others.
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as who had attained a greater measure of Religion or Discretion, or the Spirit, or who had subdued their Desires to a perfecter Resignation, and submission to Gods Will.
as who had attained a greater measure of Religion or Discretion, or the Spirit, or who had subdued their Desires to a perfecter Resignation, and submission to God's Will.
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OUR Life is divided into Labour and Rest, which Nature wisely hath contrived into waking and sleeping, in an admirable manner providing the preservation of our being by a seeming dissolution of it We must intermit it to continue it:
OUR Life is divided into Labour and Rest, which Nature wisely hath contrived into waking and sleeping, in an admirable manner providing the preservation of our being by a seeming dissolution of it We must intermit it to continue it:
Lye down and sleep (as it were) to die in the night, that we may awake and arise to live on the Morrow; so well acquainted is our Life with Death, that our whole Age appears the Changes and Intercourse of both.
Lie down and sleep (as it were) to die in the night, that we may awake and arise to live on the Morrow; so well acquainted is our Life with Death, that our Whole Age appears the Changes and Intercourse of both.
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even so them which sleep in Jesus, God will bring with him, as affirms St. Paul. 1 Thess 4. 13. 14. John 11. 12. Whence it appears, that if she sleep, she shall do well;
even so them which sleep in jesus, God will bring with him, as affirms Saint Paul. 1 Thess 4. 13. 14. John 11. 12. Whence it appears, that if she sleep, she shall do well;
Wrestle not with the Decrees of Heaven, nor murmur at the procedures of its Providence; 'twas God that closed her Eyes in sleep, that forbids your Eyes to weep.
Wrestle not with the Decrees of Heaven, nor murmur At the procedures of its Providence; 'twas God that closed her Eyes in sleep, that forbids your Eyes to weep.
I profess my self unfurnished of any other Argument, than the numberless Felicities and weight of Glory, which Crown those that are not Dead but Sleep.
I profess my self unfurnished of any other Argument, than the numberless Felicities and weight of Glory, which Crown those that Are not Dead but Sleep.
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For Abraham came to Mourn for Sarah, and to weep for her, Gen. 23. 2. Attend the first words Christ spake to a Woman after his Resurrection, was it not, Wh• weepest thou? Joh. 20. 15. Indeed before Christ had opened the Gates of Death, Mar•, nay the whole World had cause enough to weep.
For Abraham Come to Mourn for Sarah, and to weep for her, Gen. 23. 2. Attend the First words christ spoke to a Woman After his Resurrection, was it not, Wh• Weepest thou? John 20. 15. Indeed before christ had opened the Gates of Death, Mar•, nay the Whole World had cause enough to weep.
now Jesus had beaten Death at his own Weapon, and kill'd it by dying, since he hath changed the Grave into a Bed, Death into Sleep, and made the Land of Darkness the ready way to the place where Light dwelleth.
now jesus had beaten Death At his own Weapon, and killed it by dying, since he hath changed the Grave into a Bed, Death into Sleep, and made the Land of Darkness the ready Way to the place where Light dwells.
Good People, had you the Reversion of a Rich Living, or Office, would you weep because it is faln into your Possession? Invidi non amantis, 'twere more of Envy than Love to bewail an Earthly Happiness.
Good People, had you the Reversion of a Rich Living, or Office, would you weep Because it is fallen into your Possession? Invidi non Amantis, 'twere more of Envy than Love to bewail an Earthly Happiness.
For the Sins and Sufferings of the Living, I confess, there is weeping work enough for him who hath Jeremy 's wish, His Head a Fountain of Tears to weep day and night:
For the Sins and Sufferings of the Living, I confess, there is weeping work enough for him who hath Jeremiah is wish, His Head a Fountain of Tears to weep day and night:
When Survivors see a Soul that hath lived long in this Region of Holy Duty, to ascend to Heaven as the Angel, Judg. 13. 20. In the Flames of the Altar, their Charity and Hopes are sufficiently instructed to say, Nolite flere. Weep not, she is not dead but sleepeth. The Character.
When Survivors see a Soul that hath lived long in this Region of Holy Duty, to ascend to Heaven as the Angel, Judges 13. 20. In the Flames of the Altar, their Charity and Hope's Are sufficiently instructed to say, Nolite flere. Weep not, she is not dead but Sleepeth. The Character.
So St. Ambrose Interr'd Theodosius; Nazianzen, the Immortal Athanasius; and St. Hierome, the excellent Lady Marcella: Nay, St. John hath taken short Notes of a Sermon made by Christ at the Funeral of Lazarus, John 11. 12, 13, &c. wherein are Discourses of Faith, Resurrection and Glory, raised from the Dead, and applyed to the Living.
So Saint Ambrose Interred Theodosius; Nazianzen, the Immortal Athanasius; and Saint Jerome, the excellent Lady Marcella: Nay, Saint John hath taken short Notes of a Sermon made by christ At the Funeral of Lazarus, John 11. 12, 13, etc. wherein Are Discourses of Faith, Resurrection and Glory, raised from the Dead, and applied to the Living.
so the Glory she received from her Father on Earth, by the Acts of Humility, and Charity, she enhansed to the glorifying her Father which is in Heaven.
so the Glory she received from her Father on Earth, by the Acts of Humility, and Charity, she enhanced to the glorifying her Father which is in Heaven.
Finally Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, she did them,
Finally Brothers, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report, she did them,
but his Interests and Concernments, loved his Loves, wished his Desire, as inseparable as Ruth and her Mother-in-law, Ruth 1. 16, 17. not to be parted but by Death.
but his Interests and Concernments, loved his Loves, wished his Desire, as inseparable as Ruth and her Mother-in-law, Ruth 1. 16, 17. not to be parted but by Death.
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NOW art thou drawing near thy home, Heaven is within sight, and its Melody almost within hearing, thy Lord hath the Curtain in his hand ready to draw it, to shew thee all that glory that hitherto he hath been but telling thee of,
NOW art thou drawing near thy home, Heaven is within sighed, and its Melody almost within hearing, thy Lord hath the Curtain in his hand ready to draw it, to show thee all that glory that hitherto he hath been but telling thee of,
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What dost thou fear and shrug, and tremble at, Oh my Soul, thou peevish froward Creature? Shall his Angels stand waiting to convey thy departed Soul home with Songs of Triumph? And shall nothing of all this abate thy Fears, silence thy Complaints,
What dost thou Fear and shrug, and tremble At, O my Soul, thou peevish froward Creature? Shall his Angels stand waiting to convey thy departed Soul home with Songs of Triumph? And shall nothing of all this abate thy Fears, silence thy Complaints,
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and bring thee to a Chearful Submission? Fear not then my Soul, but •oldly throw thy self into his Arms, who will certainly keep that safe which thou committest to him.
and bring thee to a Cheerful Submission? fear not then my Soul, but •oldly throw thy self into his Arms, who will Certainly keep that safe which thou Committest to him.
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and all its Enjoyments behind me, as being sufficiently tired with the Frustrations of a pursued Happiness therein? Yet methinks, the change I shall pass at Death, will be so very great and amazing, I fear I shall not bear it.
and all its Enjoyments behind me, as being sufficiently tired with the Frustrations of a pursued Happiness therein? Yet methinks, the change I shall pass At Death, will be so very great and amazing, I Fear I shall not bear it.
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to leave my Friends, Relations, Neighbours, with whom I have a long time lived, and with whom I have familiarly conversed, to go into a Country where I may not meet with one face I know;
to leave my Friends, Relations, Neighbours, with whom I have a long time lived, and with whom I have familiarly conversed, to go into a Country where I may not meet with one face I know;
how strangely shall we look on one another? What little content do I take in any company on Earth, where I meet with sh••ess? Will it not be so in Heaven?
how strangely shall we look on one Another? What little content do I take in any company on Earth, where I meet with sh••ess? Will it not be so in Heaven?
Well, sayst thou, but if I know him, it is b• very little, I never saw him in all my Life? 〈 … 〉 what if thou hast not seen him with thy 〈 … 〉 eyes? yet hast thou not believed in him whom thou hast not seen,
Well, Sayest thou, but if I know him, it is b• very little, I never saw him in all my Life? 〈 … 〉 what if thou hast not seen him with thy 〈 … 〉 eyes? yet hast thou not believed in him whom thou hast not seen,
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There are ten thousands of Angels there, and I know not one of them ▪ and as many Spirits of just men, some little acquaintance I had with some of the latter on earth,
There Are ten thousands of Angels there, and I know not one of them ▪ and as many Spirits of just men, Some little acquaintance I had with Some of the latter on earth,
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What if thou knowest not one Angel in all the Heavens? is it not enough that many of them may know thee? But how do I know that? How? thou hast been their special Charge ever since thou wast born to Jesus Christ.
What if thou Knowest not one Angel in all the Heavens? is it not enough that many of them may know thee? But how do I know that? How? thou hast been their special Charge ever since thou wast born to jesus christ.
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How kindly did an Angel comfort Mary Magdalene, and the other Mary, when they early came to visit the holy Sepulchre of our Lord? How well did he know their Persons, and their Business;
How kindly did an Angel Comfort Marry Magdalene, and the other Marry, when they early Come to visit the holy Sepulchre of our Lord? How well did he know their Persons, and their Business;
when there may be some of thy near Relations •here, and many of those that thou hast had for many years such sweet Eellowship in the Ordinan•es of the Gospel.
when there may be Some of thy near Relations •here, and many of those that thou hast had for many Years such sweet Fellowship in the Ordinan•es of the Gospel.
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and what •iness can there possible be among such, who are ••tisfied in each others sincere love and affection? •hou mayst be acquainted with a thousand Saints • Angels in an hours time as if thou hadst known ••em a thousand years.
and what •iness can there possible be among such, who Are ••tisfied in each Others sincere love and affection? •hou Mayest be acquainted with a thousand Saints • Angels in an hours time as if thou Hadst known ••em a thousand Years.
And Oh! that you might Hear this day with that diligence and reverence, as considering that after you are once Nailed down in your Coffins, and covered with the Dust, you will never hear one Sermon more,
And Oh! that you might Hear this day with that diligence and Reverence, as considering that After you Are once Nailed down in your Coffins, and covered with the Dust, you will never hear one Sermon more,
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or one Exhortation, or one word more, till you hear these words pronounced by the great Judge of the Quick and Dead, Surgite Mor•ui, & v•nite •d Judicium;
or one Exhortation, or one word more, till you hear these words pronounced by the great Judge of the Quick and Dead, Surgite Mor•ui, & v•nite •d Judicium;
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yea, you know that Death hath already entred into our Streets, and hath not been afraid to step over our Threshold, and to seize upon those that have been standing round about us;
yea, you know that Death hath already entered into our Streets, and hath not been afraid to step over our Threshold, and to seize upon those that have been standing round about us;
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and without doubt some of us have had the Sentence of Death within our selves, (as the Apostle speaketh;) and therefore it is high time for you and I seriously to consider what is said in my Text, It is appointed, &c. Something we shall briefly speak now in order to the explanation of the words, that so you may once more hear (before you feel) the meaning of them;
and without doubt Some of us have had the Sentence of Death within our selves, (as the Apostle speaks;) and Therefore it is high time for you and I seriously to Consider what is said in my Text, It is appointed, etc. Something we shall briefly speak now in order to the explanation of the words, that so you may once more hear (before you feel) the meaning of them;
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So that this general Rule in my Text is to be understood with an Exceptis excipiendis: There shall be some at the end of the World, who shall not pass under Death, but yet they must pass under a Change, which is thought will be equivalent unto Death. But for the present time and according to the common Method and course of Providence, no Man or Woman hath any ground to expect that they shall escape the Stroke of Death; for it is appointed unto Men, that is,
So that this general Rule in my Text is to be understood with an Exceptis excipiendis: There shall be Some At the end of the World, who shall not pass under Death, but yet they must pass under a Change, which is Thought will be equivalent unto Death. But for the present time and according to the Common Method and course of Providence, no Man or Woman hath any ground to expect that they shall escape the Stroke of Death; for it is appointed unto Men, that is,
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yet it will appear that they are no more than men, when they shall be seen lying in their Tombs. But what is the meaning of the Phrase to Dye? NONLATINALPHABET.
yet it will appear that they Are no more than men, when they shall be seen lying in their Tombs. But what is the meaning of the Phrase to Die?.
and enjoy no more sweet and intimate Communion one with another, till the time of re-unition at the General Resurrection. NONLATINALPHABET, This is that which must once be done, every one must here take their turn,
and enjoy no more sweet and intimate Communion one with Another, till the time of re-unition At the General Resurrection., This is that which must once be done, every one must Here take their turn,
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The Greek word (NONLATINALPHABET) which signifies Death, is taken from a word which signifies extendere, and indeed Death stretcheth out it self so far, that no Man can live out of the reach of it.
The Greek word () which signifies Death, is taken from a word which signifies extendere, and indeed Death Stretcheth out it self so Far, that no Man can live out of the reach of it.
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Couldest thou still remain a Drunkard or a Swearer, if thou didst but once seriously consider that thou must once Dye? or couldst thou so eagerly set thy Heart upon the empty, lying and dying Vanities of this World, didst thou but once seriously consider that thou must once; (and it may be before to morrow) be taken out of this World? or couldest thou neglect the means of Grace,
Couldst thou still remain a Drunkard or a Swearer, if thou didst but once seriously Consider that thou must once Die? or Couldst thou so eagerly Set thy Heart upon the empty, lying and dying Vanities of this World, didst thou but once seriously Consider that thou must once; (and it may be before to morrow) be taken out of this World? or Couldst thou neglect the means of Grace,
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for after this cometh Judgment. Whether the particular or general Day of Judgment is here to be understood, needs no debate, seeing both will certainly follow after Death. I think there are none but are afraid to look grim Death in the Face,
for After this comes Judgement. Whither the particular or general Day of Judgement is Here to be understood, needs no debate, seeing both will Certainly follow After Death. I think there Are none but Are afraid to look grim Death in the Face,
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and may well be a dreadfull consideration unto every one who hath no Interest in Jesus Christ; (who hath not him to be his Advocate, who shall then be his Judge. ) And this you will certainly find and feel to be true,
and may well be a dreadful consideration unto every one who hath no Interest in jesus christ; (who hath not him to be his Advocate, who shall then be his Judge.) And this you will Certainly find and feel to be true,
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but that it will not be long e're others may say of thee, as the Apostle Peter did to Saphira, Acts 5. vers. 5, 6, 7. compared with the 9. & 10. Verses:
but that it will not be long ever Others may say of thee, as the Apostle Peter did to Sapphira, Acts 5. vers. 5, 6, 7. compared with the 9. & 10. Verses:
and Peter said unto her, How is it that ye have agreed to tempt the Spirit of the Lord? Behold the Feet of them which have buried thy Husband are at the door, and shall carry thee out:
and Peter said unto her, How is it that you have agreed to tempt the Spirit of the Lord? Behold the Feet of them which have buried thy Husband Are At the door, and shall carry thee out:
The same Bier, and it may be the same Persons which have carried thy Neighbour, thy Husband, thy Wife, thy Brother or Sister already to the Grave, behold they stand ready to do so much for thee:
The same Bier, and it may be the same Persons which have carried thy Neighbour, thy Husband, thy Wife, thy Brother or Sister already to the Grave, behold they stand ready to do so much for thee:
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and say with those, 2 Pet. 3. 3, 4. And there will come in the last dayes Scoffers, walking after their own lusts, saying, Where is the Promise of his coming? since all things continue as they were from the beginning, &c. You may therefore Consult these plain Scripture Proofs, Eccl. 11. 9. compared with Rom. 14. 11, 12. For we shall all stand before the Judgment Seat of Christ;
and say with those, 2 Pet. 3. 3, 4. And there will come in the last days Scoffers, walking After their own Lustiest, saying, Where is the Promise of his coming? since all things continue as they were from the beginning, etc. You may Therefore Consult these plain Scripture Proofs, Ecclesiastes 11. 9. compared with Rom. 14. 11, 12. For we shall all stand before the Judgement Seat of christ;
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2 Cor. 5. 10. For we must all appear before the Judgment Seat of Christ, that every one may receive the things done in the body, according to that he hath done,
2 Cor. 5. 10. For we must all appear before the Judgement Seat of christ, that every one may receive the things done in the body, according to that he hath done,
Now when you are about any badness, and doing any evil, I dare say you never think of this suddain and strict account that you are to give to God of all your Thoughts, Words and Deeds:
Now when you Are about any badness, and doing any evil, I Dare say you never think of this sudden and strict account that you Are to give to God of all your Thoughts, Words and deeds:
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and if his words be true who is Truth it self, and if he can make good the words which have once passed out of his Mouth, who is Almighty, you must all Dye,
and if his words be true who is Truth it self, and if he can make good the words which have once passed out of his Mouth, who is Almighty, you must all Die,
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and make good his words when he hath done? Secondly, All have •inned, and therefore all must Dye and be Judged, Rom. 5. 12. Wherefore as by one Man sin entred into the World,
and make good his words when he hath done? Secondly, All have •inned, and Therefore all must Die and be Judged, Rom. 5. 12. Wherefore as by one Man since entered into the World,
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and Death by sin, and so Death passed upon all Men, for that (or in whom as it is in the Original) all have Sinned: in whom, &c. Treason stains the Blood, the first Man Adam having sinned,
and Death by since, and so Death passed upon all Men, for that (or in whom as it is in the Original) all have Sinned: in whom, etc. Treason stains the Blood, the First Man Adam having sinned,
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for as God will openly manifest his Justice by the Punishing of unbelieving Sinners, (who in this Life have escaped Punishment by the hands of Divine Justice) so he will openly manifest his Mercy in the Pardoning and Saving of all Believers (who have seemed in this Life to serve God without Reward.) You may read to this purpose at your leisure, 2 Thess. 1. 7, 8, 9, 10. compared with Matth. 25. 31, 33, 34, 41. Though now there seemeth to be little difference between the Godly and the Ungodly, between the Righteous and the unrighteous, between those that serve the Lord and them that serve him not;
for as God will openly manifest his justice by the Punishing of unbelieving Sinners, (who in this Life have escaped Punishment by the hands of Divine justice) so he will openly manifest his Mercy in the Pardoning and Saving of all Believers (who have seemed in this Life to serve God without Reward.) You may read to this purpose At your leisure, 2 Thess 1. 7, 8, 9, 10. compared with Matthew 25. 31, 33, 34, 41. Though now there seems to be little difference between the Godly and the Ungodly, between the Righteous and the unrighteous, between those that serve the Lord and them that serve him not;
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yet will the Glorified be more, yea most happy, when they shall fully and perfectly enjoy immediate Communion with God, without the use of all means, according to the Philosophical Maxim, Finis nobilior est mediis; The principal ultimate End is more excellent in it self,
yet will the Glorified be more, yea most happy, when they shall Fully and perfectly enjoy immediate Communion with God, without the use of all means, according to the Philosophical Maxim, Finis nobilior est mediis; The principal ultimate End is more excellent in it self,
then it argues gross ▪ Ignorance for any one to think, that it is possible for him to make such a Covenant or agreement with Death and Judgment, that they shall not come near him.
then it argues gross ▪ Ignorance for any one to think, that it is possible for him to make such a Covenant or agreement with Death and Judgement, that they shall not come near him.
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But hath God appointed that thou must once dye, and afterwards come to Judgment? Then what art thou, Oh poor Worm, that thou shouldest once Dream that thou canst null or make void this Ordinance and Decree of Heaven? Shall the weak Earthen Vessel, (as the Prophet speaketh) rise up against the Potter,
But hath God appointed that thou must once die, and afterwards come to Judgement? Then what art thou, O poor Worm, that thou Shouldst once Dream that thou Canst null or make void this Ordinance and decree of Heaven? Shall the weak Earthen Vessel, (as the Prophet speaks) rise up against the Potter,
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and say, Now I am made, I will not be broken in pieces? or dost thou know how to bribe Death, that it may alwayes stand at a distance? If any shall think that he may escape Eternal Judgment, let me desire such a one to make sure how he may escape in the first place Death:
and say, Now I am made, I will not be broken in Pieces? or dost thou know how to bribe Death, that it may always stand At a distance? If any shall think that he may escape Eternal Judgement, let me desire such a one to make sure how he may escape in the First place Death:
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for if thy old sinful Companions (to whom thou hast sometimes in thy Cups spoken thus desperately) shall see that thou canst not Ward off the Stroke of Death, they will not have any reason,
for if thy old sinful Sodales (to whom thou hast sometime in thy Cups spoken thus desperately) shall see that thou Canst not Ward off the Stroke of Death, they will not have any reason,
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The Hebrew word NONLATINALPHABET or NONLATINALPHABET, which signifies Death, is from the root NONLATINALPHABET, which signifies to dye surely, or to dye suddainly, which fully intimates the nature of Death unto us, which is alwayes sure and often suddain.
The Hebrew word or, which signifies Death, is from the root, which signifies to die surely, or to die suddenly, which Fully intimates the nature of Death unto us, which is always sure and often sudden.
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It was good old Jacob 's Answer unto King Pharaoh, when he asked him how old he was, Few and evil (saith he) have been the dayes of the Years of my Pilgrimage;
It was good old Jacob is Answer unto King Pharaoh, when he asked him how old he was, Few and evil (Says he) have been the days of the years of my Pilgrimage;
as short as our Life is, yet we have a great work to do (namely the securing and seeking the Salvation of our Souls ▪) and if this work be not done before our time be done, we shall be undone to all Eternity. 2. ƲSE of Reprehension.
as short as our Life is, yet we have a great work to do (namely the securing and seeking the Salvation of our Souls ▪) and if this work be not done before our time be done, we shall be undone to all Eternity. 2. ƲSE of Reprehension.
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And it serves justly to reprove those who being convinced in their Consciences, and knowing very well, (even as well as the Preacher can tell them) that they cannot possibly escape either Death or Judgment,
And it serves justly to reprove those who being convinced in their Consciences, and knowing very well, (even as well as the Preacher can tell them) that they cannot possibly escape either Death or Judgement,
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and yet it may be, thou art so far from Repenting and Believing (though Death may be very near thee) that thou dost not know to this very day, what saving Repentance or a true justifying Faith is.
and yet it may be, thou art so Far from Repenting and Believing (though Death may be very near thee) that thou dost not know to this very day, what Saving Repentance or a true justifying Faith is.
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or into Everlasting Misery and Torments? It will be worth the while to make this Preinquiry of the future Estate of thy Precious and Immortal Soul. It is related of Saint Gregory, Bishop of Neo-Caesarea, that he blessed God for this great Mercy, that when first he undertook that great Charge upon him, he found not above seventy Believers,
or into Everlasting Misery and Torments? It will be worth the while to make this Preinquiry of the future Estate of thy Precious and Immortal Soul. It is related of Saint Gregory, Bishop of Neo-Caesarea, that he blessed God for this great Mercy, that when First he undertook that great Charge upon him, he found not above seventy Believers,
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You that are Believers, you must also expect to pass through Death and Judgment, but yet this will be a great and sufficient ground of Confidence and Comfort unto you, that Death shall meet you without a Sting,
You that Are Believers, you must also expect to pass through Death and Judgement, but yet this will be a great and sufficient ground of Confidence and Comfort unto you, that Death shall meet you without a Sting,
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and you shall have boldness in the day of Judgment, upon the account of Jesus Christ the Righteous, 1 Cor. 15. 54, 55, 56, 57. I cannot say that any Believer shall not pass under a black Cloud,
and you shall have boldness in the day of Judgement, upon the account of jesus christ the Righteous, 1 Cor. 15. 54, 55, 56, 57. I cannot say that any Believer shall not pass under a black Cloud,
You shall but come under a little Cloud, and when that hath once passed over your Heads, you shall find and feel the Light of his glorious Face, who Sits upon the Throne Shining sweetly and warmly upon your Souls. Last ƲSE of Exhortation,
You shall but come under a little Cloud, and when that hath once passed over your Heads, you shall find and feel the Light of his glorious Face, who Sits upon the Throne Shining sweetly and warmly upon your Souls. Last ƲSE of Exhortation,
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such a Preacher is indeed sent of God, who having first read his Text in the Pulpit, others may afterwards read the Exposition of it in his Life and Conversation:
such a Preacher is indeed sent of God, who having First read his Text in the Pulpit, Others may afterwards read the Exposition of it in his Life and Conversation:
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For all such that shall enter into Heaven, Heaven must first enter into them, and they do here lead a Heavenly Conversation, who shall Live in Heavenly Glory hereafter. Amen. The EJACULATION.
For all such that shall enter into Heaven, Heaven must First enter into them, and they do Here led a Heavenly Conversation, who shall Live in Heavenly Glory hereafter. Amen. The EJACULATION.
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nor let it ever seize upon us in an unconverted unregenerate State while we live, that so when we Dye Corporally, we may live Spiritually and Eternally with thee in a State of Glory.
nor let it ever seize upon us in an unconverted unregenerate State while we live, that so when we Die Corporally, we may live Spiritually and Eternally with thee in a State of Glory.
Blessed God, thou hast taught us in thy Word, that it is better to goe to The House of Weeping, than to the House of Feasting, for that is the end of all Men, (and thou hast said That the Living will lay it to Heart:) Oh Lord, we have this day been at the House of Mourning and Weeping, and we have seen the end of one,
Blessed God, thou hast taught us in thy Word, that it is better to go to The House of Weeping, than to the House of Feasting, for that is the end of all Men, (and thou hast said That the Living will lay it to Heart:) O Lord, we have this day been At the House of Mourning and Weeping, and we have seen the end of one,
yea, of many of our Friends and Acquaintance, within a short space of time, (and in the Death of our Friends we may read our own Death) and yet shall not we who are left behind them in the Land of the Living, lay these awakening Instances of Mortality to Heart? shall we hear and see daily our nearest and dearest Relations giving up the Ghost,
yea, of many of our Friends and Acquaintance, within a short Molle of time, (and in the Death of our Friends we may read our own Death) and yet shall not we who Are left behind them in the Land of the Living, lay these awakening Instances of Mortality to Heart? shall we hear and see daily our nearest and dearest Relations giving up the Ghost,
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and yet shall we once think that we shall ever live to enjoy the Treasures and Pleasures of this present evil World? But seeing, Lord, this World is a dying World,
and yet shall we once think that we shall ever live to enjoy the Treasures and Pleasures of this present evil World? But seeing, Lord, this World is a dying World,
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yea innumerable Millions of Thousands are gone to their Graves before us, and do we think, that we that are but enlivened Dust, animated Shadows, dying lumps of Clay, can keep our dying Bodies from being a Feast for Worms,
yea innumerable Millions of Thousands Are gone to their Graves before us, and do we think, that we that Are but enlivened Dust, animated Shadows, dying lumps of Clay, can keep our dying Bodies from being a Feast for Worms,
or keep our Souls from being turned out of their Tenements of Clay, from seeking new Lodgings •n another World? Oh! let us therefore every day be looking into our Graves,
or keep our Souls from being turned out of their Tenements of Clay, from seeking new Lodgings •n Another World? Oh! let us Therefore every day be looking into our Graves,
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Is not every Distemper and Sickness of Body as it were a little Death, and a fair Warning to put us in mind of our last Change? The Grey hairs which are here and there upon our Heads, the deep wrinkles which are engraven upon our Foreheads, the loss of Teeth, the Dimness of Sight, our Deafness in hearing, our Palsie-hands, our feeble trembling Limbs,
Is not every Distemper and Sickness of Body as it were a little Death, and a fair Warning to put us in mind of our last Change? The Gray hairs which Are Here and there upon our Heads, the deep wrinkles which Are engraven upon our Foreheads, the loss of Teeth, the Dimness of Sighed, our Deafness in hearing, our Palsy-hands, our feeble trembling Limbs,
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and carried to their Houses of Clay, the silent Grave, are Circumstances and Symptoms serving to remind us, that the time draws near wherein we must Dye,
and carried to their Houses of Clay, the silent Grave, Are circumstances and Symptoms serving to remind us, that the time draws near wherein we must Die,
But because there is not one word in my Text, but may very well fall upon the common place of the Resurrection (as Junius and Tremellius Hyeron. August: Lyra, and all the most judicious Interpreters have well observed) I reduce whatsoever may be spoken of them to these two heads:
But Because there is not one word in my Text, but may very well fallen upon the Common place of the Resurrection (as Junius and Tremellius Hierom. August: Lyra, and all the most judicious Interpreters have well observed) I reduce whatsoever may be spoken of them to these two Heads:
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so the Elect, and the Reprobate (though there be main difference, and discrepancy betwixt them) yet they all meet in the general Resurrection, all (I say) must arise: The Godly unto everlasting glory; to eternal bliss and happiness:
so the Elect, and the Reprobate (though there be main difference, and discrepancy betwixt them) yet they all meet in the general Resurrection, all (I say) must arise: The Godly unto everlasting glory; to Eternal bliss and happiness:
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But, they will further ask by whose authority shall they rise? who shall be the Author of that Resurrection? I tel• them, here is an Awakc: the voice of the Lor• shall cause it:
But, they will further ask by whose Authority shall they rise? who shall be the Author of that Resurrection? I tel• them, Here is an Awakc: the voice of the Lor• shall cause it:
Walk but some pa•es back look but to the fourteenth verse of this present Chap. and you shall find that th• Dead shall not live; they shall not rise again.
Walk but Some pa•es back look but to the fourteenth verse of this present Chap. and you shall find that th• Dead shall not live; they shall not rise again.
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can sweet and bitter water come from the same fountain? Can sweet, and sower fruit come from the same tree? Shall they live, and not live again; and yet both true?
can sweet and bitter water come from the same fountain? Can sweet, and sour fruit come from the same tree? Shall they live, and not live again; and yet both true?
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That saying in the fourteenth verse that ▪ the Dead shall not live, neither shall rise) •s to be understood of the wicked, who as he Just (which are meant in my Text) •hall never rise, that is, to glory.
That saying in the fourteenth verse that ▪ the Dead shall not live, neither shall rise) •s to be understood of the wicked, who as he Just (which Are meant in my Text) •hall never rise, that is, to glory.
Though Noah lived five hundred years: ••ough Lamech lived seven hundred •venty and seven years: though Methuselah lived nine hundred sixty and ••ne years:
Though Noah lived five hundred Years: ••ough Lamech lived seven hundred •venty and seven Years: though Methuselah lived nine hundred sixty and ••ne Years:
But what then, is there no fan to purge the chaff from the wheat, is there no difference betwixt the good and the bad? Do all die alike? yea surely (Beloved) there is a main difference, read but the 11 of Exod: and there you shall find that the Lord putteth a main difference between the Israelites and the Egyptians. So you see there is a difference betwixt the son of the free Woman, and of the bond Woman:
But what then, is there no fan to purge the chaff from the wheat, is there no difference betwixt the good and the bad? Do all die alike? yea surely (beloved) there is a main difference, read but the 11 of Exod: and there you shall find that the Lord putteth a main difference between the Israelites and the egyptians. So you see there is a difference betwixt the son of the free Woman, and of the bound Woman:
I say, which live by his Spirit, for there are some which live by the Spirit of Christ; others which live by the Spirit of Antichrist: Some live by the spirit of the Lamb;
I say, which live by his Spirit, for there Are Some which live by the Spirit of christ; Others which live by the Spirit of Antichrist: some live by the Spirit of the Lamb;
I come now to my second Point, and Proof or Argument of the Resurrection Awake and sing. Where the Prophet by a figure called a Prosopopeia, bringeth in ou• Saviour Christ speaking thus unto the Dead;
I come now to my second Point, and Proof or Argument of the Resurrection Awake and sing. Where the Prophet by a figure called a Prosopopoeia, brings in ou• Saviour christ speaking thus unto the Dead;
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This is but a Pariphrasis mortuorum: and A Paraphrase of the Dead (as we call it ▪ for Awake and sing you that dwell in du•• it is as much as it he had said, Awak• and sing you Dead.
This is but a Paraphrase Mortuorum: and A paraphrase of the Dead (as we call it ▪ for Awake and sing you that dwell in du•• it is as much as it he had said, Awak• and sing you Dead.
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Behold (saith Abraham) I am but Du• and Ashes, and yet dare I to speak un• my Lord? And yet we know that howbeit he was made of Dust, he was •• then turned into Dust again, and if • could say so being not then Dust inde• (for then he was alive) how much rather might he have said, shall I speak to my Lord? shall I make answer,
Behold (Says Abraham) I am but Du• and Ashes, and yet Dare I to speak un• my Lord? And yet we know that howbeit he was made of Dust, he was •• then turned into Dust again, and if • could say so being not then Dust inde• (for then he was alive) how much rather might he have said, shall I speak to my Lord? shall I make answer,
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This is the instrument by which he shall cause this earth to hear, I say, it is the power of his word, which is more powerful than the rod of Aaron, or the cup of Joseph, in the which he devined, that must do this.
This is the Instrument by which he shall cause this earth to hear, I say, it is the power of his word, which is more powerful than the rod of Aaron, or the cup of Joseph, in the which he divined, that must do this.
But how shall they awake, who have no previledge above the Idol Baal, that they cannot wipe off the Dust from their own faces? Where are those cristal glasses which were so long since broken? how shall they awake? how shall these windows be opened, which have so long since been dampned up with clay? how shall they sing the song of the Lord in a strange language? how shall they sing? Where are these harps of their tongues? these well tuned Cymbals? Surely they are hanged up in the willows,
But how shall they awake, who have no previledge above the Idol Baal, that they cannot wipe off the Dust from their own faces? Where Are those crystal glasses which were so long since broken? how shall they awake? how shall these windows be opened, which have so long since been dampened up with clay? how shall they sing the song of the Lord in a strange language? how shall they sing? Where Are these harps of their tongues? these well tuned Cymbals? Surely they Are hanged up in the willows,
They shall not rejoyce only, but they ••all leap, and exalt for joy at the sight of their Saviour, with the applause of their •ands they shall make Heaven, and Earth • ring.
They shall not rejoice only, but they ••all leap, and exalt for joy At the sighed of their Saviour, with the applause of their •ands they shall make Heaven, and Earth • ring.
Your joy shall be turned into hor•ur, and dread: your singing into howl••g: your clapping of hands into gna•ing of teeth. Begon from us: depart •om us;
Your joy shall be turned into hor•ur, and dread: your singing into howl••g: your clapping of hands into gna•ing of teeth. Begun from us: depart •om us;
as who should say, the Earth must be as a weak stomock that certifieth she must cast up what she hath taken down into her bowels. The Similitude then stands thus:
as who should say, the Earth must be as a weak stomock that certifieth she must cast up what she hath taken down into her bowels. The Similitude then Stands thus:
That there shall be a Resurrection then, even things in Nature probably do shew it, Consider but the Phoenix of Arabia of whose Cinders when she is dead, another bird springeth up, Consider but the Lillies of the field how they sprout,
That there shall be a Resurrection then, even things in Nature probably do show it, Consider but the Phoenix of Arabia of whose Cinders when she is dead, Another bird springs up, Consider but the Lilies of the field how they sprout,
yet in the spring revive and flourish again in a most beautiful manner. Though the Oak and the Elm in the Winter-time having cast their leaves •eem dead,
yet in the spring revive and flourish again in a most beautiful manner. Though the Oak and the Elm in the Wintertime having cast their leaves •eem dead,
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yet when the Spring returneth, God spreadeth his Carpets of Egypt on the Earth, and cloaths it with a Joseph 's partie coloured Garment, divers storks of most beautiful flowers do spring up and appear, There is a bare Corn thrown into the Earth,
yet when the Spring returns, God spreadeth his Carpets of Egypt on the Earth, and clothes it with a Joseph is party coloured Garment, diverse storks of most beautiful flowers do spring up and appear, There is a bore Corn thrown into the Earth,
so that not only the Earth but also the Sea married to the Earth, and having her arms folded about her lovers bosom, she I say the Sea, (as Jonas his Whale) shall cast up those in her belly;
so that not only the Earth but also the Sea married to the Earth, and having her arms folded about her lovers bosom, she I say the Sea, (as Jonah his Whale) shall cast up those in her belly;
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Nay, hath any beast swallowed up any bit of the Body of Gods Saints and chosen, they shall find that they have swallowed a morcel too hard of digestion which shall trouble their stomacks very much, they shall cast it up also.
Nay, hath any beast swallowed up any bit of the Body of God's Saints and chosen, they shall find that they have swallowed a morcel too hard of digestion which shall trouble their stomachs very much, they shall cast it up also.
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and given the Earth, and all things that are •o serve for mans use, shall not he (when that day cometh) cause the Earth to cast up •er dead? he that hath made man of nothing, shall he not be able to raise him again out of the dust at the last day? far be it from us (Beloved) from thinking so;
and given the Earth, and all things that Are •o serve for men use, shall not he (when that day comes) cause the Earth to cast up •er dead? he that hath made man of nothing, shall he not be able to raise him again out of the dust At the last day? Far be it from us (beloved) from thinking so;
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and if it be likewise true, that all the wicked shall then be doom'd down to Eternal Torment, let us then be preparing our selves for that day, that we may be able to receive it with joy when it comes,
and if it be likewise true, that all the wicked shall then be doomed down to Eternal Torment, let us then be preparing our selves for that day, that we may be able to receive it with joy when it comes,
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Let not Death find us out of our way, because such a surprize would be attended at last with a miserable Resurrection, Let our conversation be in Heaven, from whence we expect that our Saviour should come, that he may change our vile Bodies into the likeness of his own most Glorious Body, Good Lord, let our hearts and souls be there now, where we hope our ▪ Bodys and Souls shall be for ever hereafter;
Let not Death find us out of our Way, Because such a surprise would be attended At last with a miserable Resurrection, Let our Conversation be in Heaven, from whence we expect that our Saviour should come, that he may change our vile Bodies into the likeness of his own most Glorious Body, Good Lord, let our hearts and Souls be there now, where we hope our ▪ Bodies and Souls shall be for ever hereafter;
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SERMON VII. A Glorious Resurrection for them that sleep in Jesus. ROM. viii. xi. He that raised up Christ from the Dead, shall also quicken your mortal Bodies by his Spirit that dwelleth in you.
SERMON VII. A Glorious Resurrection for them that sleep in jesus. ROM. viii. xi. He that raised up christ from the Dead, shall also quicken your Mortal Bodies by his Spirit that dwells in you.
THese words, Beloved, are a most comfortable Conclusion, shewing and declaring the certainty of the Resurrection of the Bodies of the Saints to an Immortal, glorious, happy life at the last day, wherin we may more particularly note.
THese words, beloved, Are a most comfortable Conclusion, showing and declaring the certainty of the Resurrection of the Bodies of the Saints to an Immortal, glorious, happy life At the last day, wherein we may more particularly note.
Fourthly, the means whereby God shall quicken them, by his Spirit. Lastly, the Condition of the Persons, whose mortal Bodies shall be quickened. And they are such as have the Spirit of God dwelling in them,
Fourthly, the means whereby God shall quicken them, by his Spirit. Lastly, the Condition of the Persons, whose Mortal Bodies shall be quickened. And they Are such as have the Spirit of God Dwelling in them,
Nulla consolatio tanta est, quanta mortuorum Resurrectio, saith Mr. Gualter. There is no consolation of a Christian so great in this life as is the Resurrection of the Dead,
Nulla consolatio tanta est, quanta Mortuorum Resurrection, Says Mr. Gualter. There is no consolation of a Christian so great in this life as is the Resurrection of the Dead,
For if in this life only the Christian had hope, he were of all Men most miserable, 1 Cor. 15. 19. Tolle spem Resurrectionis, &c. & resoluta erat observantia nimis pietatis;
For if in this life only the Christian had hope, he were of all Men most miserable, 1 Cor. 15. 19. Take spem Resurrectionis, etc. & resoluta erat observantia nimis pietatis;
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What makes the liberal and charitable Man disperse his wealth unto the Poor, but that he looks for a day of payment, wherein he shall be sure that what he hath laid out, shall be payed him again, Prov. 19. 17.
What makes the liberal and charitable Man disperse his wealth unto the Poor, but that he looks for a day of payment, wherein he shall be sure that what he hath laid out, shall be paid him again, Curae 19. 17.
And this may serve as a strong ground of Comfort unto us, if God at any time should call us to suffer for his Name (for as yet we have not resisted unto bloud.
And this may serve as a strong ground of Comfort unto us, if God At any time should call us to suffer for his Name (for as yet we have not resisted unto blood.
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This is an honour that God doth not vouchsafe to all his Saints) say this may serve as a notable means to support us in our sufferings, that though Tyrants may rage never so much,
This is an honour that God does not vouchsafe to all his Saints) say this may serve as a notable means to support us in our sufferings, that though Tyrants may rage never so much,
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and Persecuters may wrack their malice upon the Bodies of the Saints (as they did in the Primitive Church (for they cast the Bodies of the Christians to be devoured of wild bests,
and Persecuters may wrack their malice upon the Bodies of the Saints (as they did in the Primitive Church (for they cast the Bodies of the Christians to be devoured of wild bests,
So that a Christian in the midst of his sufferrings, may say of his tormentor, as once Socrates speak of his Accuser, occidere me potest, ledere vero non potest.
So that a Christian in the midst of his sufferings, may say of his tormentor, as once Socrates speak of his Accuser, occidere me potest, ledere vero non potest.
And it shall be the Christians pay day also (so our Saviour calls it, Luk. 14. 14.) because then (he having his reward, with him) will come forth of every ones debt,
And it shall be the Christians pay day also (so our Saviour calls it, Luk. 14. 14.) Because then (he having his reward, with him) will come forth of every ones debt,
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All the people of God that have died from the beginning of the World, or shall die to the end of it hereafter, are but as the seed sowen in the ground, they must endure rottenness for a while:
All the people of God that have died from the beginning of the World, or shall die to the end of it hereafter, Are but as the seed sown in the ground, they must endure rottenness for a while:
but let them hope, yea, let them know assuredly, that there will come a day of Refreshing (as St. Peter calls it,) Act. 3. 19. when God shall say unto these dry Bones, I will cause breath to enter into you,
but let them hope, yea, let them know assuredly, that there will come a day of Refreshing (as Saint Peter calls it,) Act. 3. 19. when God shall say unto these dry Bones, I will cause breath to enter into you,
and the Fields of the Grass, do seem utterly to die, and to perish: But when the spring time comes, they putting on their green Carpets, and particoulered Garments,
and the Fields of the Grass, do seem utterly to die, and to perish: But when the spring time comes, they putting on their green Carpets, and particoulered Garments,
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like Joseph; they all wax as fresh, and flourishing as ever they were before: So the Body, which during the Winter of many Ages is deprived of her beauty,
like Joseph; they all wax as fresh, and flourishing as ever they were before: So the Body, which during the Winter of many Ages is deprived of her beauty,
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but obtaineth a far more excellent Glory. Nay, the mutual vicissitude, and entercourse of things: the setting, and rising of one and the same Sun; sleep, and waking: labour, and rest: night, and day:
but obtaineth a Far more excellent Glory. Nay, the mutual vicissitude, and intercourse of things: the setting, and rising of one and the same Sun; sleep, and waking: labour, and rest: night, and day:
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See Ezech. 37. to the 12. For this was not only a Prediction of the Deliverance of Israel out of Babel; but also a typical confirmation of the Resurrection of our Bodies.
See Ezekiel 37. to the 12. For this was not only a Prediction of the Deliverance of Israel out of Babel; but also a typical confirmation of the Resurrection of our Bodies.
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As of the Widows Son of Sarepta raised up by Elias, 1 Kings 17. 22. Of the Shunamitish womans Son raised by Elisha, 2 Kings 4 ▪ 34, 35. And of a certain man at the touching of Elishas bones lying in the Sepulchre, (13. 21.) These in the Old Testament.
As of the Widows Son of Sarepta raised up by Elias, 1 Kings 17. 22. Of the Shunammite woman's Son raised by Elisha, 2 Kings 4 ▪ 34, 35. And of a certain man At the touching of Elisha's bones lying in the Sepulchre, (13. 21.) These in the Old Testament.
But rather (as some think) that they might accompany him into Life eternal, by whose power they had risen, that they might be undoubted Testimonis of his quickning power,
But rather (as Some think) that they might accompany him into Life Eternal, by whose power they had risen, that they might be undoubted Testimonies of his quickening power,
Thy dead Men shall live (saith the Prophet) even with my Body shall they rise ▪ Awake and sing ye that dwell in Dust. For thy deaw is as the deaw of hearbs,
Thy dead Men shall live (Says the Prophet) even with my Body shall they rise ▪ Awake and sing you that dwell in Dust. For thy dew is as the dew of herbs,
So our Saviour also in the fifth of John 28. 29. speaks plainly to this purpose, The hour shall come (saith he) in the which all that are in the Graves, shall hear his Voice,
So our Saviour also in the fifth of John 28. 29. speaks plainly to this purpose, The hour shall come (Says he) in the which all that Are in the Graves, shall hear his Voice,
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Fourthly, the faith of the Resurrection is grounded on the power of God, who is omnipotent, with Whom is possible that which with Men is impossible, Who calleth those things, which are not,
Fourthly, the faith of the Resurrection is grounded on the power of God, who is omnipotent, with Whom is possible that which with Men is impossible, Who calls those things, which Are not,
when they are turned into Dust, which is a less matter? Qui potuit id quod non erat producere, ut aliquid esset, id quod jam est, cum ceciderit, restituere non potuerit? saith Cyril: He that could bring out that which was not,
when they Are turned into Dust, which is a less matter? Qui Potuit id quod non erat producere, ut Aliquid esset, id quod jam est, cum ceciderit, restituere non potuerit? Says Cyril: He that could bring out that which was not,
and his Justice upon •he wicked, in rewarding them according to their works, as the Apostle saith, God will reward every man according to his works, to them, that by continuance in welldoing seek glory,
and his justice upon •he wicked, in rewarding them according to their works, as the Apostle Says, God will reward every man according to his works, to them, that by Continuance in welldoing seek glory,
For we are united, & kint unto him by the bond of his spirit, and his Resurrectio• is a sure pledg of our Resurrection, • being risen as the first fruits of them th• sleep, see 1 Cor. 15. 20. •o come then •• some use and application. The first Use of Confutation.
For we Are united, & kint unto him by the bound of his Spirit, and his Resurrectio• is a sure pledge of our Resurrection, • being risen as the First fruits of them th• sleep, see 1 Cor. 15. 20. •o come then •• Some use and application. The First Use of Confutation.
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see Acts. 1• 18. he shall be esteemed, and reputed •• Festus no better than a madman, see Ac• 26. 24. The Saduses they denyed the R•surrection to come.
see Acts. 1• 18. he shall be esteemed, and reputed •• Festus no better than a madman, see Ac• 26. 24. The Saduses they denied the R•surrection to come.
Hymenaeus, and •hilaetus not discerning the spiritual Re••rrection from the body, said The Resur•ection was past already, see 2 Tim. 2. 18. The Thiliasts abusing that place Rev. •0. 5. Dream of a Resurrection but for a ••ousand years:
Hymenaeus, and •hilaetus not discerning the spiritual Re••rrection from the body, said The Resur•ection was passed already, see 2 Tim. 2. 18. The Thiliasts abusing that place Rev. •0. 5. Dream of a Resurrection but for a ••ousand Years:
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Secondly, this should teach us not to •ourn immoderately for the dead, as men •ithout hope, since when Christ comes again, •e will bring them with him, see 1 Thess. 4. •4.
Secondly, this should teach us not to •ourn immoderately for the dead, as men •ithout hope, since when christ comes again, •e will bring them with him, see 1 Thess 4. •4.
This should teach us also to strengthen •ur faith in this Article of Christianity, •ere being nothing that seems more im•robable to the eye of humane reason, •en that the body should be raised again • life,
This should teach us also to strengthen •ur faith in this Article of Christianity, •ere being nothing that seems more im•robable to the eye of humane reason, •en that the body should be raised again • life,
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after it hath lain along time rotten •nd putrified in the grave. 3. And that we may be fully assured •ereof, we must do three things, 1st. We •ust pray to God for his spirit as the pledg •it. 2dly.
After it hath lain along time rotten •nd Putrified in the grave. 3. And that we may be Fully assured •ereof, we must do three things, 1st. We •ust pray to God for his Spirit as the pledge •it. 2dly.
We must labour for a true and lively faith in Christ who is the Resurrection, and the Life, and in whom, whosoever believeth he shall not dye; John 11 ▪ 26. 3dly.
We must labour for a true and lively faith in christ who is the Resurrection, and the Life, and in whom, whosoever Believeth he shall not die; John 11 ▪ 26. 3dly.
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Doct. 2. In that the Apostle sayth, •at the Lord shall quicken our mor•al bodies, (that is the same that now ••e mortal by reason of sin) I note in the •ext place to our comfort.
Doct. 2. In that the Apostle say, •at the Lord shall quicken our mor•al bodies, (that is the same that now ••e Mortal by reason of since) I note in the •ext place to our Comfort.
so ••all the Essence, and substance of mans •ody be all one, which (though disolved ▪ ••all again be joyned together of God, •nd shall rise again, the infermities thereof •eing done away.
so ••all the Essence, and substance of men •ody be all one, which (though dissolved ▪ ••all again be joined together of God, •nd shall rise again, the infermities thereof •eing done away.
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2 Because Christ whose members w• are, and to whose body our bodies shal• be conformed, recieved again that body which he carried about with him, Joh• 2. 19.
2 Because christ whose members w• Are, and to whose body our bodies shal• be conformed, received again that body which he carried about with him, Joh• 2. 19.
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For as Turtullian very well to this purpose, Absurdom est, & Deo indignum •• haec quidem car• lanietur illa vero coronetur ▪ It stands not with the Justice of God tha• our body should be torn in suffering,
For as Tertullian very well to this purpose, Absurdom est, & God indignum •• haec quidem car• lanietur illa vero coronetur ▪ It Stands not with the justice of God tha• our body should be torn in suffering,
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Shall the body of Paul be scourged, and •nother for it be glorified? shall Paul •ear in his Body the marks of the Lord Jesus, and not bear in the same body the crown of his glory? far be it from us Be•oved, that we should think so.
Shall the body of Paul be scourged, and •nother for it be glorified? shall Paul •ear in his Body the marks of the Lord jesus, and not bear in the same body the crown of his glory? Far be it from us Be•oved, that we should think so.
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Philip. •. 21. Now if any desire to know wherein this glory shall consist; I answer breifly in these six things, which shall befall our bodies at the Resurrection.
Philip. •. 21. Now if any desire to know wherein this glory shall consist; I answer briefly in these six things, which shall befall our bodies At the Resurrection.
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First, the first is Immortality: so as they can never die again; for as the Apostle •aith, this mortal must put on Immortality, 1. Cor. 15. 53. Second, Is Incorruptibleness. They shall never be inclined to putrefaction, or any corruption.
First, the First is Immortality: so as they can never die again; for as the Apostle •aith, this Mortal must put on Immortality, 1. Cor. 15. 53. Second, Is Incorruptibleness. They shall never be inclined to putrefaction, or any corruption.
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Thirdly, Spiritualness: It is sowen a natural body, it is raised a spiritual Body, saith the Apostle, vers. 44. Spiritual I say n• in essence, and substance: but in cond•tion, or quality. See vers. 4. 17.
Thirdly, Spiritualness: It is sown a natural body, it is raised a spiritual Body, Says the Apostle, vers. 44. Spiritual I say n• in essence, and substance: but in cond•tion, or quality. See vers. 4. 17.
Then shall the Just Men shin• as the Sun in the Kingdome of their Father Matth. 13. 43. And they that turn many a righteousness shall shine as the Stars for ever and ever, Dan. 12. 3. 1. Use. Confut. This may serve first to confute the Maniches, who affirmed that the Soul should put on new bodies i• steed of the former.
Then shall the Just Men shin• as the Sun in the Kingdom of their Father Matthew 13. 43. And they that turn many a righteousness shall shine as the Stars for ever and ever, Dan. 12. 3. 1. Use. Confute This may serve First to confute the Maniches, who affirmed that the Soul should put on new bodies i• steed of the former.
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Secondly, this should teath us to take •eed how we lay down our bodies, seeing •hey shall be raised to Immortality at the •ast day, that we sin not against them •s those do that defile their bodies, that •hould be prepared to Immortality, with •horedome, drunkenness, and such like •ncleanness:
Secondly, this should teath us to take •eed how we lay down our bodies, seeing •hey shall be raised to Immortality At the •ast day, that we sin not against them •s those do that defile their bodies, that •hould be prepared to Immortality, with •horedome, Drunkenness, and such like •ncleanness:
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The ears that now are opened to receive false, and scandalous accusations of thy brethren: the mouth that now can power out nothing, but cursing, and bitterness; rotten, and filthy speeches:
The ears that now Are opened to receive false, and scandalous accusations of thy brothers: the Mouth that now can power out nothing, but cursing, and bitterness; rotten, and filthy Speeches:
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And then thou wilt wish that the hils, and mountains would fall on thee and cover thee from the glorious presence of him that sitteth on the Throne,
And then thou wilt wish that the hills, and Mountains would fallen on thee and cover thee from the glorious presence of him that Sitteth on the Throne,
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And since the bodies of the Saints shall be raised up to such glory (as hath been shewed) this should teach us also to live here on earth as those that do believe, that there shall be a glorious Resurrection.
And since the bodies of the Saints shall be raised up to such glory (as hath been showed) this should teach us also to live Here on earth as those that do believe, that there shall be a glorious Resurrection.
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We should strive to abound in the work of the Lord, rousing up ourselves to the care of well doing, studying to keep a conscience voyd of offense toward God, and man.
We should strive to abound in the work of the Lord, rousing up ourselves to the care of well doing, studying to keep a conscience void of offence towards God, and man.
And this always to be sounding in our ears, and our thoughts ought to run upon it, to this end, that while we have time we may prepare ourselves to meet the Lord at the last day.
And this always to be sounding in our ears, and our thoughts ought to run upon it, to this end, that while we have time we may prepare ourselves to meet the Lord At the last day.
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Thus we see the holy man Job in the greatest extremity of all his misery, made this the Comfort to his soul, that one day he should rise again in which he should enjoy the glorious presence of his Redeemer: See Job. 19. 26.
Thus we see the holy man Job in the greatest extremity of all his misery, made this the Comfort to his soul, that one day he should rise again in which he should enjoy the glorious presence of his Redeemer: See Job. 19. 26.
We read of the Saints of God in the days of Antiochus, that they were racked, and would not be delivered, and why so, because they looked for a better Resurrection, Heb. 11. 35. No doubt but they counted the Redemption from the rack a thing much to be desired;
We read of the Saints of God in the days of Antiochus, that they were racked, and would not be Delivered, and why so, Because they looked for a better Resurrection, Hebrew 11. 35. No doubt but they counted the Redemption from the rack a thing much to be desired;
yet, they knew that the Redemption from Hell, and the Resurrection to eternal life was much more to be sought for, without which condition they would not be delivered,
yet, they knew that the Redemption from Hell, and the Resurrection to Eternal life was much more to be sought for, without which condition they would not be Delivered,
and dying shadows, yet these dying Bodies of outs shall at the last day (when the Trumpet shall ▪ sound arise ye Dead) enter into Eternal Glory, or Everlasting Peace:
and dying shadows, yet these dying Bodies of outs shall At the last day (when the Trumpet shall ▪ found arise you Dead) enter into Eternal Glory, or Everlasting Peace:
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for thou didst make him but a little lower than the Angels, thou didst crown him with Glory and Honour, thou didst make him the very Summons and Epitomy of the whole World;
for thou didst make him but a little lower than the Angels, thou didst crown him with Glory and Honour, thou didst make him the very Summons and Epitome of the Whole World;
Good Lord, therefore let us not be strangers to the relish of Heavenly things, but let us live as those who hope to be Heirs of Eternal Joys when this World shall have an end.
Good Lord, Therefore let us not be Strangers to the relish of Heavenly things, but let us live as those who hope to be Heirs of Eternal Joys when this World shall have an end.
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AN ELEGY Upon the Reverend, Mr. John Dunton, Author of the House of Weeping. LIKE a bright Lamp, whose mounting Flame aspires, To its Original, those Heavenly Fires:
an ELEGY Upon the Reverend, Mr. John Dunton, Author of the House of Weeping. LIKE a bright Lamp, whose mounting Flame aspires, To its Original, those Heavenly Fires:
So his Divine• Soul, though clos'd within An interwoven case of flesh and sin, Mounts to its pure Original, and strives By lighting others to amend their lives.
So his Divine• Soul, though closed within an interwoven case of Flesh and since, Mounts to its pure Original, and strives By lighting Others to amend their lives.
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'Till nature quite extinct with fixt desires Of Heavens Enjoyments, his blest Soul expires. Farewel dear Sir, had powerful art a Charm, To snatch your Life from Deaths surprising Arm, We would not fail to re-imbarque your Spirit, Gon to possess what Glorious Souls Inherit In highest bliss; (that sweet Christaline Iste.) Where God and Saints for ever, ever Smile.
Till nature quite extinct with fixed Desires Of Heavens Enjoyments, his blessed Soul expires. Farewell dear Sir, had powerful art a Charm, To snatch your Life from Death's surprising Arm, We would not fail to re-imbarque your Spirit, Gone to possess what Glorious Souls Inherit In highest bliss; (that sweet Crystalline Iste.) Where God and Saints for ever, ever Smile.
Tis lovely to be Humble, Faithful, Kind, This was the Emblem of the Authors mind. Who's soar'd aloft (leaving Earths dusty Round, Where sweetest Joys in one ill hap are drown'd,) To those Harmonious Orbs, where now he sings Melodious Anthems to the King of Kings, Where, in the glit'ring Rank of Angels bright, He took his place with radiant Sons of light; His race was long, and nimbly he did run, To reach Heavens Glory by that Setting Sun, (Which guilds the Spheres, which garnisheth and braves The lower World) which scores us out our Graves,
This lovely to be Humble, Faithful, Kind, This was the Emblem of the Authors mind. Who's soared aloft (leaving Earth's dusty Round, Where Sweetest Joys in one ill hap Are drowned,) To those Harmonious Orbs, where now he sings Melodious Anthems to the King of Kings, Where, in the glittering Rank of Angels bright, He took his place with radiant Sons of Light; His raze was long, and nimbly he did run, To reach Heavens Glory by that Setting Sun, (Which guilds the Spheres, which garnisheth and braves The lower World) which scores us out our Graves,
An EPITAPH upon the Author of this Book, Mr. John Dunton, who was Interred in the Chancel at Aston-Clinton, Novemb. 9th. 1676. IN spight o'th' Grave, bright Saint thou shalt survive, Our grateful Age will keep thy name alive:
an EPITAPH upon the Author of this Book, Mr. John Dunton, who was Interred in the Chancel At Aston-Clinton, November 9th. 1676. IN spite o'th' Grave, bright Saint thou shalt survive, Our grateful Age will keep thy name alive:
