An antidote against immoderate sorrow for the death of our friends: taken from an assured hope of our resurrection to life and glory. Delivered in a sermon preached in the parish-church of North-Wraxall in Wiltshire, the 12th. of Aprill 1660. at the funeral of Sr William Button Baronet. By Francis Bayly his houshold chaplain.
When the Ship wherein our blessed Apostle St. Paul floated upon the raging billows of the foaming Ocean, was driven by a tempestuous Euroclydon, insomuch that not only the Soldiers, but Mariners despaired of safety;
When the Ship wherein our blessed Apostle Saint Paul floated upon the raging billows of the foaming Ocean, was driven by a tempestuous Euroclydon, insomuch that not only the Soldiers, but Mariners despaired of safety;
and shall it be lesse to us, that though for a time, out body, the Ship of the Soul, which carries her about in the raging Sea of affliction, be at length swallowed up of the grave,
and shall it be less to us, that though for a time, out body, the Ship of the Soul, which carries her about in the raging Sea of affliction, be At length swallowed up of the grave,
yet our souls shall safely arrive at the haven of happiness, and at the last day, the Sepulchre that devouring Leviathan must disgorge her self of her prey, that so the happiness both of Soul and body may be consummate and compleat,
yet our Souls shall safely arrive At the Haven of happiness, and At the last day, the Sepulchre that devouring Leviathan must disgorge her self of her prey, that so the happiness both of Soul and body may be consummate and complete,
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With what cheerfulnesse doth the laborious husbandman undergoe his Winters employment, out of an expectation of a Summers return? would the Soldier think ye undergoe the Battail with so much courage and resolution, were it not to gain the Victory and wear the Crown? an Heir,
With what cheerfulness does the laborious husbandman undergo his Winter's employment, out of an expectation of a Summer's return? would the Soldier think you undergo the Battle with so much courage and resolution, were it not to gain the Victory and wear the Crown? an Heir,
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for the hope of life immortal is the very life of this life mortal, and that joy and gladnesse with which it doth affect the heart, is vitae eternae initium, the very beginning of eternal life:
for the hope of life immortal is the very life of this life Mortal, and that joy and gladness with which it does affect the heart, is vitae eternae Initium, the very beginning of Eternal life:
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That answer (doubtlesse) of the Angel at the Sepulchre to those early, but superfluously pious women, who came to reimbalme the body of our Saviour, resurrexit non est hîc, he is risen, he is not here, was received by them, not onely 〈 … 〉 but joy,
That answer (doubtless) of the Angel At the Sepulchre to those early, but superfluously pious women, who Come to reimbalme the body of our Saviour, resurrexit non est hîc, he is risen, he is not Here, was received by them, not only 〈 … 〉 but joy,
and may still sound much of comfort to us, his being the very pledge and assurance of ours, who by the Apostle Saint Paul is termed primitiae dormientium, the first-fruits of them that sleep;
and may still found much of Comfort to us, his being the very pledge and assurance of ours, who by the Apostle Saint Paul is termed primitiae Dormientium, the Firstfruits of them that sleep;
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even so those that sleep or depart out of this world, for so the word NONLATINALPHABET in the Original, to sleep, signifies likewise to dye, to depart out of this world;
even so those that sleep or depart out of this world, for so the word in the Original, to sleep, signifies likewise to die, to depart out of this world;
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But why doth the Apostle expresse the death of Christ and the faithfull, by two several names? he sayes of Christ who rose and shall never dye, mortuum fuisse, that he dyed,
But why does the Apostle express the death of christ and the faithful, by two several names? he Says of christ who rose and shall never die, mortuum Fuisse, that he died,
Haino gives this reason, Christum appellat mortuum, saith he, he calls Christ dead, because whilst we hear and know that he was dead and rose again, we also may hope that we shall rise againe by vertue of his Divinity:
Haino gives this reason, Christ appellate mortuum, Says he, he calls christ dead, Because while we hear and know that he was dead and rose again, we also may hope that we shall rise again by virtue of his Divinity:
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for true beleevers shall be snatcht up in the Clouds to meet Christ with honour, but unbeleevers shall exspect him coming down, as unworthy to meet him:
for true believers shall be snatched up in the Clouds to meet christ with honour, but unbelievers shall expect him coming down, as unworthy to meet him:
and refer the last to a particular Application, and first of the first of these. The Resurrection of Christ is not onely the pledge and assurance, but the effective principle,
and refer the last to a particular Application, and First of the First of these. The Resurrection of christ is not only the pledge and assurance, but the effective principle,
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for all depends upon a for, and an if; for if ye beleeve, the Family of Love beleeve it not, accounting the Histories of Christs death and Resurrection a meer allegory.
for all depends upon a for, and an if; for if you believe, the Family of Love believe it not, accounting the Histories of Christ death and Resurrection a mere allegory.
so thought, and so think the Jewes at this day, grounding their belief upon the false relation of those suborned Soldiers, his Disciples came by night and stole him away.
so Thought, and so think the Jews At this day, grounding their belief upon the false Relation of those suborned Soldiers, his Disciples Come by night and stole him away.
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how could they witnesse it? how came the Grave cloaths to be laid in such order? if they had taken away the body, linteamina non reliquissent, they would not have left the Linnen cloaths;
how could they witness it? how Come the Grave clothes to be laid in such order? if they had taken away the body, linteamina non reliquissent, they would not have left the Linen clothes;
a necessity there was for both, ought not Christ first to Suffer, and then to enter into his glory? a Grave could not engrosse him, whom a Throne did expect;
a necessity there was for both, ought not christ First to Suffer, and then to enter into his glory? a Grave could not engross him, whom a Throne did expect;
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that Body which before could be slain, is now immortal, therefore saith Chrysologus, gloria resurrectionis, sepelivit morientis injuriam, the glory of the Resurrection, hath buried the disgrace of the Grave.
that Body which before could be slave, is now immortal, Therefore Says Chrysologus, gloria resurrectionis, sepelivit morientis Injuriam, the glory of the Resurrection, hath buried the disgrace of the Grave.
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in the other he declared veritatem resurrectionis, the evident truth of his resurrection. But suppose that Christ dyed, and rose again, and we beleive it;
in the other he declared veritatem resurrectionis, the evident truth of his resurrection. But suppose that christ died, and rose again, and we believe it;
for all the hope of ours depends upon that of his, so saith the Apostle, 1 Pet. 1.3. We are begotten again to a lively hope, by the resurrection of Jesus Christ from the dead;
for all the hope of ours depends upon that of his, so Says the Apostle, 1 Pet. 1.3. We Are begotten again to a lively hope, by the resurrection of jesus christ from the dead;
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because to us he is the Author of both. Hence St. Paul, Col. 3.4. When Christ who is our life shall appear, then ye also shall appear with him in glory;
Because to us he is the Author of both. Hence Saint Paul, Col. 3.4. When christ who is our life shall appear, then you also shall appear with him in glory;
and cause of the rising of all his Members, not only the meritorious cause, who by his passion and victory over death, merited a glorious resurrection for us;
and cause of the rising of all his Members, not only the meritorious cause, who by his passion and victory over death, merited a glorious resurrection for us;
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as it is Rom. 8. Not only the exemplary cause, for the glorious resurrection of Christ, doth shew unto us an example of our future Resurrection unto glory, is it is Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body;
as it is Rom. 8. Not only the exemplary cause, for the glorious resurrection of christ, does show unto us an Exampl of our future Resurrection unto glory, is it is Philip 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body;
but the efficient cause, hence by the Apostle he is called primitiae dormientium, the first fruits of them that slept, 1. Cor. 15.20. But now is Christ risen from the dead, and become the first fruits of them that slept.
but the efficient cause, hence by the Apostle he is called primitiae Dormientium, the First fruits of them that slept, 1. Cor. 15.20. But now is christ risen from the dead, and become the First fruits of them that slept.
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now he is called the first fruits of them that sleep, because as under the Law, the offering of the first fruits was the cause of blessing and consecrating all the rest of the fruits;
now he is called the First fruits of them that sleep, Because as under the Law, the offering of the First fruits was the cause of blessing and consecrating all the rest of the fruits;
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one sheaf is taken out from the rest, which sheaf was called the first fruits, that in the name of the rest in lift up alost and shaken to and fro before the Lord;
one sheaf is taken out from the rest, which sheaf was called the First fruits, that in the name of the rest in lift up alost and shaken to and from before the Lord;
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and in the name of the rest, lift up from the grave, by virtue whereof, the first fruits being restored to life, all the rest of the dead are entitled to the same hope in that he was not lift up for himself alone;
and in the name of the rest, lift up from the grave, by virtue whereof, the First fruits being restored to life, all the rest of the dead Are entitled to the same hope in that he was not lift up for himself alone;
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decet quemadmodum praecessit caput, saith St. Bernard, it is but natural proportion that as the head is gon before, the Members should follow after, which are quickned by the same spirit,
Deceit quemadmodum Praecessit caput, Says Saint Bernard, it is but natural proportion that as the head is gone before, the Members should follow After, which Are quickened by the same Spirit,
But if the Spirit of him that raised up Jesus from the dead dwell in your mortal bodies, he that raised up Jesus from the dead, shall also quicken your mortal bodies; Rom. 8.11.
But if the Spirit of him that raised up jesus from the dead dwell in your Mortal bodies, he that raised up jesus from the dead, shall also quicken your Mortal bodies; Rom. 8.11.
The wicked shall awake out of the dust, and rise again, but to endlesse torments; it were well with these wretches if the Sea and Grave might still retain them;
The wicked shall awake out of the dust, and rise again, but to endless torments; it were well with these wretches if the Sea and Grave might still retain them;
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it was to the faithful Servant that Christ said, enter into the joy of the Lord, but cast the unprofitable Servant into utter darkness, where shall be weeping and gnashing of Teeth, Matt. 25. It was the Interest of St. Paul, had in Christ by faith, that enabled him to his cupio dissolvi, I desire to be dissolved;
it was to the faithful Servant that christ said, enter into the joy of the Lord, but cast the unprofitable Servant into utter darkness, where shall be weeping and gnashing of Teeth, Matt. 25. It was the Interest of Saint Paul, had in christ by faith, that enabled him to his Cupio Dissolvi, I desire to be dissolved;
True, St. Paul tells us, that he is the Saviour of all, but especially of them that beleive for he is the Saviour of all, in that he offered up a full price for an universal redemption,
True, Saint Paul tells us, that he is the Saviour of all, but especially of them that believe for he is the Saviour of all, in that he offered up a full price for an universal redemption,
and they shall for ever remain with the Lord, for the very Spirit of our Regeneration, is the very earnest of our Resurrection to Glory, giving unto us a beginning of Spiritual life,
and they shall for ever remain with the Lord, for the very Spirit of our Regeneration, is the very earnest of our Resurrection to Glory, giving unto us a beginning of Spiritual life,
Therefore saith Tertullian, per regenerationem corpora nostra inaugurari huic resurrections, by Regeneration our Bodies are consecrated to this Resurrection,
Therefore Says Tertullian, per regenerationem corpora nostra inaugurari huic resurrections, by Regeneration our Bodies Are consecrated to this Resurrection,
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such whose joyes Eyes hath not seen, nor Ears heard, neither hath it entred into the heart of Man. Indeed we read Heaven sumptuously set forth unto us, Rev. 21.18.
such whose Joys Eyes hath not seen, nor Ears herd, neither hath it entered into the heart of Man. Indeed we read Heaven sumptuously Set forth unto us, Rev. 21.18.
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for God need not be beholding to Stones, though precious, to make Heaven glorious, for God himselfe sills Heaven with glory, and makes it infinitely glorious;
for God need not be beholding to Stones, though precious, to make Heaven glorious, for God himself sills Heaven with glory, and makes it infinitely glorious;
But I shall not spin out the small scantling of my time, into those thin and aery discourses with the Schoolmen, by describing the rare qualities that our Bodies shall then be adorned with;
But I shall not spin out the small scantling of my time, into those thin and aery discourses with the Schoolmen, by describing the rare qualities that our Bodies shall then be adorned with;
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for non vobis datum, saith our Saviour Christ to his Disciples, to you it is not given to know the times and the seasons, which the Father hath put into his own hands; Acts 1.7.
for non vobis datum, Says our Saviour christ to his Disciples, to you it is not given to know the times and the seasons, which the Father hath put into his own hands; Acts 1.7.
The Angels are ignorant of it, yea the Son of God knows it not as Man (say some) or, ut nobis aperiat, that he may declare it unto us (say others;) novit sibi, nescit mihi saith Saint Ambrose, he knows it for himselfe,
The Angels Are ignorant of it, yea the Son of God knows it not as Man (say Some) or, ut nobis aperiat, that he may declare it unto us (say Others;) Novit sibi, nescit mihi Says Saint Ambrose, he knows it for himself,
ideo nescis, ut semper sis paratus, saith Saint Augustine, thou art therefore ignorant, that thou maist alwaies be prepared? and this was our Saviours meaning in the 13 of Marke, Take heed, watch and pray,
ideo Nescis, ut semper sis Ready, Says Saint Augustine, thou art Therefore ignorant, that thou Mayest always be prepared? and this was our Saviors meaning in the 13 of Mark, Take heed, watch and pray,
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And as the uncertainty checks our curiosity, so the certainty of it serves to confute the error of the Sadduces, who held that there was no Resurrection,
And as the uncertainty Checks our curiosity, so the certainty of it serves to confute the error of the Sadducees, who held that there was no Resurrection,
nor Angels, nor Spirits, Act. 23. some such there were in Saint Pauls time, how say some among you, that there is no Resurrection? 1. Cor. 15. and I fear me too many in this our age,
nor Angels, nor Spirits, Act. 23. Some such there were in Saint Paul's time, how say Some among you, that there is no Resurrection? 1. Cor. 15. and I Fear me too many in this our age,
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if the dead rise not at all? for so Beza, taking the word in the middle voice, understands this place, eur ablutione utuntur? why do you wash the dead? do men give respect where there is no hope? if the Corps shall for ever perish, to what end do you wash them? either down with these Funeral solemnities, or else confesse a Resurrrection.
if the dead rise not At all? for so Beza, taking the word in the middle voice, understands this place, eur ablution utuntur? why do you wash the dead? do men give respect where there is no hope? if the Corpse shall for ever perish, to what end do you wash them? either down with these Funeral solemnities, or Else confess a Resurrection.
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and they that suffer injury are alike, then had Jacob been more foolish then Esau-Noah more brutish then the old world, Moses sottish to leave the Court,
and they that suffer injury Are alike, then had Jacob been more foolish then Esau-Noah more brutish then the old world, Moses sottish to leave the Court,
But Saint Paul to make all sure, and to stop the mouth of Cavil it self, tells us that this mortal must put on immortality, upon which saith Testullian, he could not have spoken more plain, nisi cutem suam in manibus teneret, unlesse he had taken his flesh,
But Saint Paul to make all sure, and to stop the Mouth of Cavil it self, tells us that this Mortal must put on immortality, upon which Says Tertullian, he could not have spoken more plain, nisi cutem suam in manibus teneret, unless he had taken his Flesh,
And Saint Cyprian writing upon the Apostles Creed, tells us, that it was a custome in the Eastern Church to sing, credo resurrectionem hujus carnis, I beleeve the Resurrection of this flesh;
And Saint Cyprian writing upon the Apostles Creed, tells us, that it was a custom in the Eastern Church to sing, credo resurrectionem hujus carnis, I believe the Resurrection of this Flesh;
but a transformation, uisi anima idem corpus numero resumeret, saith Aquinas; for Resurrection of resurgere, is denuo surgere, quia surget, quod cadet;
but a transformation, uisi anima idem corpus numero resumeret, Says Aquinas; for Resurrection of resurgere, is anew surgere, quia Rises, quod cadet;
for why should not the flesh which hath been co-worker, and joynt-martyr with the Soul, participate a proportionable guerdon with the Soul? or how can it stand with the justice of God, that one body shall victoriously fight his battails,
for why should not the Flesh which hath been coworker, and joynt-martyr with the Soul, participate a proportionable guerdon with the Soul? or how can it stand with the Justice of God, that one body shall victoriously fight his battles,
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and another which never appeared in the quarrell be honoured with the crown? for the Body and the Soul have here together been common actors either of vice or vertue,
and Another which never appeared in the quarrel be honoured with the crown? for the Body and the Soul have Here together been Common actors either of vice or virtue,
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let Paul preach it at Athens, they account him a babbler, for they had learnt it from their old Master Aristotle, that a privatione ad habitum non datur regressus, that from a privation to an habit, from death to life, there can be no return.
let Paul preach it At Athens, they account him a babbler, for they had learned it from their old Master Aristotle, that a privation ad habitum non datur regressus, that from a privation to an habit, from death to life, there can be no return.
when we see that Flowers fade and live again, Seeds are not quickned unlesse they dye, dies in noctem moritur, saith Tertullian, each night is the last dayes Funeral,
when we see that Flowers fade and live again, Seeds Are not quickened unless they die, die in noctem moritur, Says Tertullian, each night is the last days Funeral,
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Thou fool, that which thou sowest is not quickned unlesse it dye, 1 Cor. 15. Why should we think that God to whom nothing is impossible, cannot as well renew as create us? for who sees not minus est reparare quod erat, quam fecisse quod non erat, it is a work of much lesse power to restore that which sometimes was,
Thou fool, that which thou sowest is not quickened unless it die, 1 Cor. 15. Why should we think that God to whom nothing is impossible, cannot as well renew as create us? for who sees not minus est reparare quod erat, quam To have made quod non erat, it is a work of much less power to restore that which sometime was,
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Secondly, since we beleive that Christ is risen, and that we shall one day rise with him to glory, this should teach us to set our affections on those things that are above, that where our treasure is, there our hearts may be also,
Secondly, since we believe that christ is risen, and that we shall one day rise with him to glory, this should teach us to Set our affections on those things that Are above, that where our treasure is, there our hearts may be also,
and hug thy self with that Eplcure an Lull•bie; ed•, bibe, lude, soul ear, drink, and take thy rest, thou hast much good laye drup for thee for many years,
and hug thy self with that Eplcure an Lull•bie; ed•, Bible, lude, soul ear, drink, and take thy rest, thou hast much good say drup for thee for many Years,
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why dost thou 〈 ◊ 〉 after that with so much eagernesse, which is to be preserved with so much care and trouble? why dost thou become thus cruel to thy self, that thou mayest be beneficial to thou knowest not whom? and heapest up riches,
why dost thou 〈 ◊ 〉 After that with so much eagerness, which is to be preserved with so much care and trouble? why dost thou become thus cruel to thy self, that thou Mayest be beneficial to thou Knowest not whom? and heapest up riches,
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and knowest not who shall enjoy them? therefore our Saviour Christ to take away this carking and caring out of the minds of Christians, having first sent them to School to the fowls of the Air,
and Knowest not who shall enjoy them? Therefore our Saviour christ to take away this carking and caring out of the minds of Christians, having First sent them to School to the fowls of the Air,
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that saying of Alexander the great when but a Prince, was a notable one, and may serve for our instruction, who when he was invited by some to run in a race with certain Plebejans, replyed, regis filio non convenire, ut in stadio curreret nisi cum regibus;
that saying of Alexander the great when but a Prince, was a notable one, and may serve for our instruction, who when he was invited by Some to run in a raze with certain Plebejans, replied, regis filio non Convenire, ut in Stadio curreret nisi cum regibus;
they account heaven their home, this life a pilgrimage, and themselves but strangers, therefore saith our Saviour Christ to his Disciples, ye are not of this world, the wicked are of this world,
they account heaven their home, this life a pilgrimage, and themselves but Strangers, Therefore Says our Saviour christ to his Disciples, you Are not of this world, the wicked Are of this world,
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and a rest of their souls in the hands of God, why should we thus immoderately grieve and sorrow for the death of our friends? for their eternal Good? for their Welfare and Happiness;
and a rest of their Souls in the hands of God, why should we thus immoderately grieve and sorrow for the death of our Friends? for their Eternal Good? for their Welfare and Happiness;
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Lord, if he sleep he shall do well, (said the Disciple of Christ, concerning Lazarus ) upon which saith St. Aug. Solet enim somnus aegrotantium, salutis indicium, The sick mans sleep is a fore-runner of his health;
Lord, if he sleep he shall do well, (said the Disciple of christ, Concerning Lazarus) upon which Says Saint Aug. Solent enim somnus aegrotantium, Salutis indicium, The sick men sleep is a forerunner of his health;
so saith the Apostle, this mortal when it awakes, shall put on immortality; when I awake up after thy likeness, I shall be satisfied with it, Psal. 17.15.
so Says the Apostle, this Mortal when it awakes, shall put on immortality; when I awake up After thy likeness, I shall be satisfied with it, Psalm 17.15.
and shall be brought with him to glory? plangere non est eorum qui spem habent, tu autem qui expectas resurrectionem, cur luges & lamentaris, let wretched and hopelesse infidels lament,
and shall be brought with him to glory? plangere non est Their qui spem habent, tu autem qui expectas resurrectionem, cur luges & lamentaris, let wretched and hopeless Infidels lament,
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Mourn indeed we may for them, but moderately, so sayes the son of Sirach; thus did Abraham for Sarah, the Children of Israel for Moses, and 'twas a custome among the Jews, no lesse venerable then ancient, man goeth to his long home,
Mourn indeed we may for them, but moderately, so Says the son of Sirach; thus did Abraham for Sarah, the Children of Israel for Moses, and 'twas a custom among the jews, no less venerable then ancient, man Goes to his long home,
and that a day or two, least thou be evil spoken of, and then comfort thy self for thy heaviness, and as it is verse 23. seeing the dead is at rest, let his remembrance rest,
and that a day or two, lest thou be evil spoken of, and then Comfort thy self for thy heaviness, and as it is verse 23. seeing the dead is At rest, let his remembrance rest,
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not to perswade you to become senselesse Stoicks, unconcerned in the losse of a friend; but true Christians, Nam non lugere inhumanum est, nimium lugere muliebre;
not to persuade you to become senseless Stoics, unconcerned in the loss of a friend; but true Christians, Nam non lugere inhumanum est, Nimium lugere muliebre;
illud rigidi est pectoris, istud mollis & abjecti, not to be sensible of the loss of a friend is little lesse then inhumanity, to grieve above measure, womanish, the one argues a flinty, the other a faithless heart.
illud rigidi est Heart, istud mollis & abjecti, not to be sensible of the loss of a friend is little less then inhumanity, to grieve above measure, womanish, the one argues a flinty, the other a faithless heart.
shall thy passion still make thee senselesse? wilt thou make that an argument to encrease thy grief, which should be the chiefest motive to augment thy comfort,
shall thy passion still make thee senseless? wilt thou make that an argument to increase thy grief, which should be the chiefest motive to augment thy Comfort,
could you love them and yet greive that they are happy, could they be thus happy and not dye? in truth, nature knows not what she would have, we can neither abide our friends miserable in their stay, nor happy in their departure;
could you love them and yet grieve that they Are happy, could they be thus happy and not die? in truth, nature knows not what she would have, we can neither abide our Friends miserable in their stay, nor happy in their departure;
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as in the dayes of the Patriarchs? and gives this reason, speaking of Sarahs behaviour towards Abraham: Quoniam e• vivente deum praetulit, because whilst he lived, she preferred God before him.
as in the days of the Patriarchs? and gives this reason, speaking of Sarahs behaviour towards Abraham: Quoniam e• vivente God praetulit, Because while he lived, she preferred God before him.
for their sakes he takes them from the evill to come, for our sakes weaning us from the love of the World, by depriving us of those Jewells, which did seem most precious unto us,
for their sakes he Takes them from the evil to come, for our sakes weaning us from the love of the World, by depriving us of those Jewels, which did seem most precious unto us,
Lastly, Is Death but a Sleep? why then should the sad tole of Mortality dishearten us? or the approaches of death terrifie us? do men fear to sleep, especially when they beleeve they shall wake again? true, were Life so pleasant, the long sleep of Death might seem somewhat dreadfull? doe but ask the Patriarch Jacob. and he will rell that life is not onely short but soure:
Lastly, Is Death but a Sleep? why then should the sad tole of Mortality dishearten us? or the Approaches of death terrify us? do men Fear to sleep, especially when they believe they shall wake again? true, were Life so pleasant, the long sleep of Death might seem somewhat dreadful? do but ask the Patriarch Jacob. and he will rell that life is not only short but sour:
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here how prettily St. Augustine emblemes it in his tender Infant, nondum loquitur, & tamen prophetat, Tears are the first Rhetorick that he useth, by which,
Here how prettily Saint Augustine emblems it in his tender Infant, Nondum loquitur, & tamen Prophetat, Tears Are the First Rhetoric that he uses, by which,
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for death doth not only free us from miseries, but conveighs us to happiness, here we have but arrham spiritus, the earnest of the Spirit, there we have pretium, the full price;
for death does not only free us from misery's, but conveys us to happiness, Here we have but arrham spiritus, the earnest of the Spirit, there we have Price, the full price;
faint-hearted Adrians expostulate with their trembling Souls, Quaenum abibis in loca? whether art thou going O my doubtful and trembling Soul? whilst confident and faithful Hilarions cheerfully resigne their Souls into the hands of him that gave them, with an egredere anima mea, quid times, egredere, quid dubitas? get thee gone O my Soul, what dost fear? get thee gone, what dost thou doubt? hast thou served Christ almost these seventy years,
fainthearted Adrians expostulate with their trembling Souls, Quaenum abibis in loca? whither art thou going O my doubtful and trembling Soul? while confident and faithful Hilarions cheerfully resign their Souls into the hands of him that gave them, with an Go forth anima mea, quid times, Go forth, quid dubitas? get thee gone Oh my Soul, what dost Fear? get thee gone, what dost thou doubt? hast thou served christ almost these seventy Years,
Aristotle indeed was wont to call Death, NONLATINALPHABET the most terrible of all terrible for so it is to the Faithlesse and wicked Man, to whom it is but the beginning of endlesse torments;
Aristotle indeed was wont to call Death, the most terrible of all terrible for so it is to the Faithless and wicked Man, to whom it is but the beginning of endless torments;
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who can behold God as their Father? the offended, their surety? the Judge their Saviour? who can therefore resigne their Soules with that Swan-like Simeon, into the hands of their Redeemer? Now lettest thou thy Servant depart in peace,
who can behold God as their Father? the offended, their surety? the Judge their Saviour? who can Therefore resign their Souls with that Swanlike Simeon, into the hands of their Redeemer? Now Lettest thou thy Servant depart in peace,
O consider this, all you that hear me this day, and neglect no opportunity to have an interest in Christ by Faith, that when Death shall come to summon us, it may prove but a sleep, the Grave a Down Bed,
O Consider this, all you that hear me this day, and neglect no opportunity to have an Interest in christ by Faith, that when Death shall come to summon us, it may prove but a sleep, the Grave a Down Bed,
but when I behold this pious Ceremony, it doubtlesse bespeaks not onely your Charity, but likewise your hope and expectation of a Resurrection to life, else why this Funeral pomp and solemnity? indeed Tears and Lamentations are opposite to hope,
but when I behold this pious Ceremony, it doubtless bespeaks not only your Charity, but likewise your hope and expectation of a Resurrection to life, Else why this Funeral pomp and solemnity? indeed Tears and Lamentations Are opposite to hope,
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for if the dead rise not, why are ye then Baptized for the dead? why do you wash them? Calvin on the 9. of the Acts intimates the reason, ut in morte ipsa visibilis aliqua resurrectionis imago piorum animos in bonam spem erigeret, That in Death it self some visible representation of the Resurrection might erect the mindes of the faithful unto a good hope, undoubtedly beleeving, that that very Body should hereafter appear as unblameable before the Tribunal of Jesus Christ,
for if the dead rise not, why Are you then Baptised for the dead? why do you wash them? calvin on the 9. of the Acts intimates the reason, ut in morte ipsa visibilis Any resurrectionis imago Piorum Animos in Good spem erigeret, That in Death it self Some visible representation of the Resurrection might erect the minds of the faithful unto a good hope, undoubtedly believing, that that very Body should hereafter appear as unblameable before the Tribunal of jesus christ,
Tell me saith Saint Augustine, De Civ. Dei, 1. Why was Tobyt registred for burying the Dead? why the Women for anoynting? Joseph for embalming the body of our Saviour? Non quod ullus cadaveribus sensus, not that the Bodies were sensible of this courtesie,
Tell me Says Saint Augustine, De Civ. Dei, 1. Why was Tobyt registered for burying the Dead? why the Women for anointing? Joseph for embalming the body of our Saviour? Non quod ullus cadaveribus sensus, not that the Bodies were sensible of this courtesy,
and parts enabling, to have lim•'d forth his worth in a more lively Chararacter, But since 'tis my task, give me leave to strow some flowers upon his Herse,
and parts enabling, to have lim•ed forth his worth in a more lively Chararacter, But since it's my task, give me leave to strow Some flowers upon his Hearse,
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To begin therefore from whence he had his beginning, he was descended from an antient and Worshipful Family, which hath been alwaies accounted no small blessing,
To begin Therefore from whence he had his beginning, he was descended from an ancient and Worshipful Family, which hath been always accounted no small blessing,
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as a strong obligation, and spur to Worthy and Noble actions, which were such in him, that his personall Vertues, did adde a lustre to his naturall Honour.
as a strong obligation, and spur to Worthy and Noble actions, which were such in him, that his personal Virtues, did add a lustre to his natural Honour.
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After the care of his Parents and Master had fitted him for Oxford, he spent some time there under the care and tuition of Dr. Prideaux. Thence travailing in the company of Sir Arthur Hopton, the Kings Agent, through France into Spain, and returned by Geneva, having his soul untainted either with the pompous superstition of the one,
After the care of his Parents and Master had fitted him for Oxford, he spent Some time there under the care and tuition of Dr. Prideaux. Thence travailing in the company of Sir Arthur Hopton, the Kings Agent, through France into Spain, and returned by Geneva, having his soul untainted either with the pompous Superstition of the one,
but returning with so much of either, as might serve to make him an accomplish'd Gentleman & serviceable to his Country, had he not lived in an age wherein honesty and loyalty hath been accounted a crime,
but returning with so much of either, as might serve to make him an accomplished Gentleman & serviceable to his Country, had he not lived in an age wherein honesty and loyalty hath been accounted a crime,
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Afterwards marrying with a virtuous and pious Lady, descending from an ancient and worshipful family in Devonshire, living together all their time in true Love and Amity, having not only their hands in marriage,
Afterwards marrying with a virtuous and pious Lady, descending from an ancient and worshipful family in Devonshire, living together all their time in true Love and Amity, having not only their hands in marriage,
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and though God blessed them not with any offspring, yet his love was such to her, that he might well have said as Elkannah did to to Hannah, am not I better to thee then ten Sons,
and though God blessed them not with any offspring, yet his love was such to her, that he might well have said as Elkanah did to to Hannah, am not I better to thee then ten Sons,
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and though he had none of his own, yet some Orphans might say of him, that they found in him a father, witness his care and expence towards his Nephews and Neeces, whose Charity was not only confined to his own relations,
and though he had none of his own, yet Some Orphans might say of him, that they found in him a father, witness his care and expense towards his Nephews and Nieces, whose Charity was not only confined to his own relations,
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the necessity of whom he charitably supplyed, so far from ostentation or pharisaical pride, that I may say of him, that his left hand knew not what his right hand did, stealing opportunity to supply the necessity of those, who formerly had lived in a condition to supply the wants of others.
the necessity of whom he charitably supplied, so Far from ostentation or pharisaical pride, that I may say of him, that his left hand knew not what his right hand did, stealing opportunity to supply the necessity of those, who formerly had lived in a condition to supply the Wants of Others.
if he were deprived of the use and exercise thereof, it was such, that by it together with his prudence and affability, he won so much upon the affections of all, that he became the love and darling of his Country;
if he were deprived of the use and exercise thereof, it was such, that by it together with his prudence and affability, he wone so much upon the affections of all, that he became the love and darling of his Country;
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who doubtless would have testified it in an ample manner, by their free and voluntary choice of him, to have served as a Member in this succeeding Parliament;
who doubtless would have testified it in an ample manner, by their free and voluntary choice of him, to have served as a Member in this succeeding Parliament;
For his Piety towards God, he was a constant frequenter of his Ordinances, making his house a little model of a Church, where (besides his own private Devotions) Morning and Evening Sacrifices were daily offered unto God,
For his Piety towards God, he was a constant frequenter of his Ordinances, making his house a little model of a Church, where (beside his own private Devotions) Morning and Evening Sacrifices were daily offered unto God,
and I doubt not, acceptably, they being presented unto him in the same language and form, which the Church prescribed, greatly admiring at the Piety and Prudence of the Church in her choice composure, from the which none of his Servants could presume to be absent, without a severe check, resolving with Joshuah, I and my houshold will serve the Lord.
and I doubt not, acceptably, they being presented unto him in the same language and from, which the Church prescribed, greatly admiring At the Piety and Prudence of the Church in her choice composure, from the which none of his Servants could presume to be absent, without a severe check, resolving with Joshua, I and my household will serve the Lord.
but if God would be pleased to spare him, he should be thankful, and was resolved by Gods grace to spend that time which he should add to his dayes, more to Gods glory;
but if God would be pleased to spare him, he should be thankful, and was resolved by God's grace to spend that time which he should add to his days, more to God's glory;
But growing weaker in Body, but increasing in Spiritual strength, he desired to receive the Sacrament of the Lords Supper, which he did with Humility, Devotion and Cheerfulnesse, spending the remainder of his time, which was some two dayes and nights, almost wholly in Prayer, which was performed by my selfe and a neighbour-Minister:
But growing Weaker in Body, but increasing in Spiritual strength, he desired to receive the Sacrament of the lords Supper, which he did with Humility, Devotion and Cheerfulness, spending the remainder of his time, which was Some two days and nights, almost wholly in Prayer, which was performed by my self and a neighbour-Minister:
he in the interim preaching unto us, such Sermons of Piety and Contrition, expressing so much grief and sorrow for his sins, such a true and and lively Faith in the Mercy of God,
he in the interim preaching unto us, such Sermons of Piety and Contrition, expressing so much grief and sorrow for his Sins, such a true and and lively Faith in the Mercy of God,
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But when his Tongue, which had been an instrument to blesse and praise God, could no longer perform its office, his eyes and hands became his Orators to Heaven for mercy, with which emploring the assistance of those that stood by in prayer, which being ended, he turned aside,
But when his Tongue, which had been an Instrument to bless and praise God, could no longer perform its office, his eyes and hands became his Orators to Heaven for mercy, with which imploring the assistance of those that stood by in prayer, which being ended, he turned aside,
In fine, he was, I had almost said what was he not? he was a good Christian, a loyall Subject, preferring his duty and a good Conscience, (of the which too many have made Shipwrack) before his F••are;
In fine, he was, I had almost said what was he not? he was a good Christian, a loyal Subject, preferring his duty and a good Conscience, (of the which too many have made Shipwreck) before his F••are;
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〈 ◊ 〉 Son of the Church, a lover of the Orthodox Clergy, a releiver of the wants of those that suffered for the testimony of a good Conscience, a most indulgent Husband, a loving Brother, a fast Friend, a good Landlord, a just man, a charitable benefactor to the Poor, loving and liberal to his Servants,
〈 ◊ 〉 Son of the Church, a lover of the Orthodox Clergy, a releiver of the Wants of those that suffered for the testimony of a good Conscience, a most indulgent Husband, a loving Brother, a fast Friend, a good Landlord, a just man, a charitable benefactor to the Poor, loving and liberal to his Servants,
