Funerals made cordials: in a sermon prepared and (in part) preached at the solemn interment of the corps of the Right Honorable Robert Rich, heire apparent to the Earldom of Warwick. (Who aged 23. died Febr. 16. at Whitehall, and was honorably buried March 5. 1657. at Felsted in Essex.) By John Gauden, D.D. of Bocking in Essex.
YOu have hitherto (right Honorable and Christian Auditors ) either added to the Solemnity of this Funeral, by the honour of your presence and attendance,
YOu have hitherto (right Honourable and Christian Auditors) either added to the Solemnity of this Funeral, by the honour of your presence and attendance,
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You have all contributed (what you can) to cloath this Sceleton with a robe of State, and to hold up the long train of death, till it hath carried its prey to the grave, which is its den and Throne;
You have all contributed (what you can) to cloth this Skeleton with a robe of State, and to hold up the long train of death, till it hath carried its prey to the grave, which is its den and Throne;
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You have (indeed) made a very ample and stately Commentary, as to your civil respects, upon this Corps and that Text, Eccl. 12.5. Man goeth to his long home, and the mourners goe about the streets.
You have (indeed) made a very ample and stately Commentary, as to your civil respects, upon this Corpse and that Text, Ecclesiastes 12.5. Man Goes to his long home, and the mourners go about the streets.
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It now remains to see what improvement may be made of so sad an occasion to your own interests, the inward, religious, spiritual and eternal advantages of your soules.
It now remains to see what improvement may be made of so sad an occasion to your own interests, the inward, religious, spiritual and Eternal advantages of your Souls.
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Hitherto you have acted as men, according to the rules of honour, and methods of secular Heraldry; but you now seem (as Christians) by your earnest and patient attention further to expect something from Me as an Herald of Diviner Honour, as a Minister of Christ and his Church, whereby to advance this Solemnity to Sanctity, this pageantry to piety; this ceremony or shadow which follows the dead, to some substance and reality of benefit as to the living. That it may not be fulfilled in you, what was spoken by Christ, not without a sharp and just reproach to the young man, Let the dead bury their dead;
Hitherto you have acted as men, according to the rules of honour, and methods of secular Heraldry; but you now seem (as Christians) by your earnest and patient attention further to expect something from Me as an Herald of Diviner Honour, as a Minister of christ and his Church, whereby to advance this Solemnity to Sanctity, this pageantry to piety; this ceremony or shadow which follows the dead, to Some substance and reality of benefit as to the living. That it may not be fulfilled in you, what was spoken by christ, not without a sharp and just reproach to the young man, Let the dead bury their dead;
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Religion being no enemy to the sense and expression of what honour is decent and due both to the living and dead, whose very dust as Christians is sacred,
Religion being no enemy to the sense and expression of what honour is decent and due both to the living and dead, whose very dust as Christians is sacred,
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and their carcasses so far consecrate, as they have been Temples of the holy Ghost, and are yet in Gods special care and custody as precious reliques, never to be lost,
and their carcases so Far consecrate, as they have been Temples of the holy Ghost, and Are yet in God's special care and custody as precious Relics, never to be lost,
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but assured hope) of eternal glory with their blessed Saviour: whose once dead, but now risen and glorified body sitting at Gods right hand (that is in the highest place, and state of celestial honour, next the Divine Essence, far above all Angels ) is neer of kin even to the dead bodies and dust of his servants, whom he will raise up again at the last day, and take them to he ever with the Lord.
but assured hope) of Eternal glory with their blessed Saviour: whose once dead, but now risen and glorified body sitting At God's right hand (that is in the highest place, and state of celestial honour, next the Divine Essence, Far above all Angels) is near of kin even to the dead bodies and dust of his Servants, whom he will raise up again At the last day, and take them to he ever with the Lord.
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But it will be a work more worthy of you and me, to carry on this Corps and Funeral till we bring them to our own hearts, where (possibly) we may find too much of the house and state of the dead. You see the wisedome of Solomon, or rather of God by his penitential pen, teacheth us how to turn Funerals into Cordials. Indeed nothing is more thrifty then true piety:
But it will be a work more worthy of you and me, to carry on this Corpse and Funeral till we bring them to our own hearts, where (possibly) we may find too much of the house and state of the dead. You see the Wisdom of Solomon, or rather of God by his penitential pen, Teaches us how to turn Funerals into Cordials. Indeed nothing is more thrifty then true piety:
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Not only our own passions but others may be improved by holy Sympathies; mourning with those that mourn, Rom. 12.15. and weeping with those that weep, as well as rejoycing with those that joy.
Not only our own passion but Others may be improved by holy Sympathies; mourning with those that mourn, Rom. 12.15. and weeping with those that weep, as well as rejoicing with those that joy.
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It is a Stoical and Cynical sowreness, yea a putid and barbarous stupidity in any Christian to forget he is a man, having an heart fitted [ in the softness of nature ) beyond all other creatures with bowels of compassion, with aptitude to be affected with others afflictions, and to testifie this by our Tears, which indicate an harmony of hearts, moved by a secret symphony to an unison of affections.
It is a Stoical and Cynical sourness, yea a putid and barbarous stupidity in any Christian to forget he is a man, having an heart fitted [ in the softness of nature) beyond all other creatures with bowels of compassion, with aptitude to be affected with Others afflictions, and to testify this by our Tears, which indicate an harmony of hearts, moved by a secret symphony to an unison of affections.
Grace is so far from stupifying or petrifying mens hearts, that it takes away the heart of sin, and gives a heart of flesh; it softens us not only to God and our selves, but to others also:
Grace is so Far from stupefying or petrifying men's hearts, that it Takes away the heart of since, and gives a heart of Flesh; it softens us not only to God and our selves, but to Others also:
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nothing is further from a true and genuine Christian then either putid affectation, or stupid in affectedness, I mean that surly apathy, and senseless indolency of soul, which argues a spirit and conscience rather scorched and seared in the furnace of private lusts and particular factions, than steeped in the blood of Jesus Christ,
nothing is further from a true and genuine Christian then either putid affectation, or stupid in affectedness, I mean that surly apathy, and senseless indolency of soul, which argues a Spirit and conscience rather scorched and seared in the furnace of private Lustiest and particular factions, than steeped in the blood of jesus christ,
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and variety of all things to which he applied his heart, whose wisedom remained with him; That wisedome which God gave him upon his wise choise of wisedom rather then of riches, honour, 2 Chron. 1.10. revenge, long life, or pleasure. The desire of wisedome is the surest way to obtain it;
and variety of all things to which he applied his heart, whose Wisdom remained with him; That Wisdom which God gave him upon his wise choice of Wisdom rather then of riches, honour, 2 Chronicles 1.10. revenge, long life, or pleasure. The desire of Wisdom is the Surest Way to obtain it;
for the soule by unfeigned desires (like a chrystal glass ) is polished and prepared for it, that it easily receives the beams of wisedome into its self, which (like the Sun) shine equally upon all men, and are alike receptible by all;
for the soul by unfeigned Desires (like a crystal glass) is polished and prepared for it, that it Easily receives the beams of Wisdom into its self, which (like the Sun) shine equally upon all men, and Are alike receptible by all;
This is one great Instance that Solomons wives, millions of concubines, with his other proportionable equipage and provisions of sensual pleasures, had not exhausted his wisedome, in that he now,
This is one great Instance that Solomons wives, millions of concubines, with his other proportionable equipage and provisions of sensual pleasures, had not exhausted his Wisdom, in that he now,
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3. And which they may then turn to a good account, when they seriously lay the matter and manner, the occasion and solemnity of Funerals to their hearts.
3. And which they may then turn to a good account, when they seriously lay the matter and manner, the occasion and solemnity of Funerals to their hearts.
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And what advantages a wise man (one that hath an humble, holy, and gracious heart) may gain by such warnings and alarms, which in many regards are proper to be laid to heart by all those that are truly living to God and his grace;
And what advantages a wise man (one that hath an humble, holy, and gracious heart) may gain by such Warnings and alarms, which in many regards Are proper to be laid to heart by all those that Are truly living to God and his grace;
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yea even such as are yet only living as beasts to their senses, and as men to civil conversation, being dead to the wisedom & life of God, these may hence learn to know God and themselves; yea they may be excited and enabled to live to his glory, and to work out their own salvation with fear and trembling.
yea even such as Are yet only living as beasts to their Senses, and as men to civil Conversation, being dead to the Wisdom & life of God, these may hence Learn to know God and themselves; yea they may be excited and enabled to live to his glory, and to work out their own salvation with Fear and trembling.
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1. This choise and receipt of Solomon is considerable in general, as to its chief ingredient, the house of mourning, or the condition of the dead; which 2. will be best set forth,
1. This choice and receipt of Solomon is considerable in general, as to its chief ingredient, the house of mourning, or the condition of the dead; which 2. will be best Set forth,
if we consider the persons to whom he applies it, the living, whose duty and wisdome it is not to despise those spectacles and instances of mortality. 3. Consider that part of the living to which he would have this medicine applied, their heart; whose pestilent distempers stand in need of such applications. 4. The vertues, ends,
if we Consider the Persons to whom he Applies it, the living, whose duty and Wisdom it is not to despise those spectacles and instances of mortality. 3. Consider that part of the living to which he would have this medicine applied, their heart; whose pestilent distempers stand in need of such applications. 4. The Virtues, ends,
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and uses for which this receipt is sacred and soveraign, to be laid to the hearts of the living; which are all wrapped up in this one expression, For it is the end of all men.
and uses for which this receipt is sacred and sovereign, to be laid to the hearts of the living; which Are all wrapped up in this one expression, For it is the end of all men.
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When I have given you this account of the Text, in order to the religious benefit of the living, I shall answer your wonted curiosity and expectation, in giving you some account also of the Dead, upon whose occasion we are now met;
When I have given you this account of the Text, in order to the religious benefit of the living, I shall answer your wonted curiosity and expectation, in giving you Some account also of the Dead, upon whose occasion we Are now met;
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that I may at once doe Him and you so much right as truth and justice first, next my love and honour to him, together with my charity to you, command me to doe;
that I may At once doe Him and you so much right as truth and Justice First, next my love and honour to him, together with my charity to you, command me to do;
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apart from all sinister fears or flatteries, without any partiality, or oblique passion, toward the living, or the dead: which depraved distempers can at no time become me,
apart from all sinister fears or flatteries, without any partiality, or oblique passion, towards the living, or the dead: which depraved distempers can At no time become me,
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or any Minister of Christ, and least of all now, when I have set before me, and am to set forth to you, such a sad and serious prospect of the dead, as ought to mortifie all our impotent passions and inordinate affections.
or any Minister of christ, and least of all now, when I have Set before me, and am to Set forth to you, such a sad and serious prospect of the dead, as ought to mortify all our impotent passion and inordinate affections.
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My first endeavour must be to set forth to you in general this part of Solomons wisedome, which we may call a kind of sacred Necromancie, or Necromathy, by which he had learned himself,
My First endeavour must be to Set forth to you in general this part of Solomons Wisdom, which we may call a kind of sacred Necromancy, or Necromathy, by which he had learned himself,
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and instructs others, to make an holy use of the Dead; rather to goe to the house of mourning in the blackest attire and representations of it (which are at Funerals ) then to goe to the house of feasting, or to frequent those Festivals, either civil or sacred, which invited poor mortals to more mirth and jollity of spirit,
and instructs Others, to make an holy use of the Dead; rather to go to the house of mourning in the Blackest attire and representations of it (which Are At Funerals) then to go to the house of feasting, or to frequent those Festivals, either civil or sacred, which invited poor mortals to more mirth and jollity of Spirit,
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Solomon (no doubt) had observed that Feasts, like full diet to foul bodies, did but pamper their diseases; but Funerals, like Physick that is less palatable yet more wholsome, did help to purge the body, to lighten nature.
Solomon (no doubt) had observed that Feasts, like full diet to foul bodies, did but pamper their diseases; but Funerals, like Physic that is less palatable yet more wholesome, did help to purge the body, to lighten nature.
Holy Job was jealous of the dangerous effects accompanying the Festivals of his children, however brought up both by his precept and example to all pious and just severities: He was afraid with a godly and paternal fear,
Holy Job was jealous of the dangerous effects accompanying the Festivals of his children, however brought up both by his precept and Exampl to all pious and just severities: He was afraid with a godly and paternal Fear,
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lest, partaking of his gifts, they might forget the Giver, and love, commend, or admire the creature more then the Creator. For no experience is more frequent then to see surfeiting bodies to be as the sepulchres of famished soules; to see plenty digested into impiety, as sweet and fat things turn to choler;
lest, partaking of his Gifts, they might forget the Giver, and love, commend, or admire the creature more then the Creator. For no experience is more frequent then to see surfeiting bodies to be as the sepulchres of famished Souls; to see plenty digested into impiety, as sweet and fat things turn to choler;
from principles of love and civility, men study to treat their friends with plenty, variety, delicacy of meats and drinks. This, by the inchantment of the taste, tempts to superfluity and excess, beyond the modesty of holy mirth and sober satiety, which God doth neither deny, nor envy us;
from principles of love and civility, men study to Treat their Friends with plenty, variety, delicacy of Meats and drinks. This, by the enchantment of the taste, tempts to superfluity and excess, beyond the modesty of holy mirth and Sobrium satiety, which God does neither deny, nor envy us;
once beyond the banks of moderation, the wine and strong drink boyl up mens spirits to madness, to begin and enforce so many unhealthful healths by a devilish kind of importunity and hellish civility, till surfeiting and drunkenness, till all manner of petulancy and violence,
once beyond the banks of moderation, the wine and strong drink boil up men's spirits to madness, to begin and enforce so many unhealthful healths by a devilish kind of importunity and hellish civility, till surfeiting and Drunkenness, till all manner of petulancy and violence,
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and fight against his holy Spirit, contrary to the gentleness and gratitude of beasts, which doe not readily return any rude or offensive actions to those that are their feeders;
and fight against his holy Spirit, contrary to the gentleness and gratitude of beasts, which do not readily return any rude or offensive actions to those that Are their feeders;
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so that the unholy and unthankful carriage of men in their excesses against God, is not far from cursing of him; yea many times men run out to such riot at Feasts, as to number their oathes by their glasses and dishes;
so that the unholy and unthankful carriage of men in their Excesses against God, is not Far from cursing of him; yea many times men run out to such riot At Feasts, as to number their Oaths by their glasses and Dishes;
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This is (many times) the sad end of feasting, which begins in luxury, and concludes in blasphemy; when men need more a knife to be put to their throat, then to cut their meat.
This is (many times) the sad end of feasting, which begins in luxury, and concludes in blasphemy; when men need more a knife to be put to their throat, then to Cut their meat.
forgetting that there is not a crum of bread we eat, or a drop of drink we take to refresh our hungry and thirsty soules, which we can either make or merit; they are the fruits and effects of omnipotent power, goodness, wisedome.
forgetting that there is not a crumb of bred we eat, or a drop of drink we take to refresh our hungry and thirsty Souls, which we can either make or merit; they Are the fruits and effects of omnipotent power, Goodness, Wisdom.
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Epicures forget there must be an Earth, an Air, a Sun, a Heaven, a World made, to bring forth the least creature we partake of, besides a divine benignity, which allowes and enables us to use and enjoy them.
Epicureans forget there must be an Earth, an Air, a Sun, a Heaven, a World made, to bring forth the least creature we partake of, beside a divine benignity, which allows and enables us to use and enjoy them.
We doe not owe these comforts to our selves, no more then to Bacchus or Ceres, to Pan or Apollo, to Saturn or Neptune, the imaginary Gods of the Heathen,
We do not owe these comforts to our selves, no more then to Bacchus or Ceres, to Pan or Apollo, to Saturn or Neptune, the imaginary God's of the Heathen,
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but to the only true God, who is blessed for ever, the bountiful giver of all blessings, and who must needs be better then all, by the word of whose power they are made for us,
but to the only true God, who is blessed for ever, the bountiful giver of all blessings, and who must needs be better then all, by the word of whose power they Are made for us,
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These then are the frequent dangerous effects or consequences of Feastings; but at the house of mourning (unless it be turned by a strange Metamorphosis to a house of most unseasonable feasting, by the riot and delicacy of those who in stead of weeping and lamentation at Funerals, to which God calls them, expect onely wine and banquets) otherwise if Funerals keep their primitive gravity, severity,
These then Are the frequent dangerous effects or consequences of Feastings; but At the house of mourning (unless it be turned by a strange Metamorphosis to a house of most unseasonable feasting, by the riot and delicacy of those who in stead of weeping and lamentation At Funerals, to which God calls them, expect only wine and banquets) otherwise if Funerals keep their primitive gravity, severity,
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and solemnity, who is there so vain, so wanton, so sensual, so brutish, insolent, or Atheistical, that he is not ashamed not to seem at least grave, sober, devout,
and solemnity, who is there so vain, so wanton, so sensual, so brutish, insolent, or Atheistical, that he is not ashamed not to seem At least grave, Sobrium, devout,
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and to be almost religious? Who is there that feels not something of palpable darknesse and cold when he is under or near the shadow and damp of death? Who can forbear something of horror, something that looks like penitential sadness,
and to be almost religious? Who is there that feels not something of palpable darkness and cold when he is under or near the shadow and damp of death? Who can forbear something of horror, something that looks like penitential sadness,
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Thus as Labans sheep, by the natural Magick which Jacob used of peeled rods laid before them, became spotted and ring-streaked; so doth ingenuous grief and sorrow by strange symbolizings work on all mens hearts;
Thus as Labans sheep, by the natural Magic which Jacob used of peeled rods laid before them, became spotted and ring-streaked; so does ingenuous grief and sorrow by strange symbolizings work on all men's hearts;
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and this not so much precariously as imperiously, especially when that passion hath for a time got the Empire of all other, and sits (though in sackcloth, dust,
and this not so much precariously as imperiously, especially when that passion hath for a time god the Empire of all other, and sits (though in Sackcloth, dust,
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no Nation so barbarous but they adorned their Funerals with something, not only of the finest flowers of humanity, but even with the fairest garlands of their divinity,
no nation so barbarous but they adorned their Funerals with something, not only of the Finest flowers of humanity, but even with the Fairest garlands of their divinity,
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and a special regard to their Gods. For these sad spectacles mightily allayed their furies, tamed their most unruly lusts, disarmed their revenges, forced them to shed teares even over their enemies corps or graves,
and a special regard to their God's For these sad spectacles mightily allayed their furies, tamed their most unruly Lustiest, disarmed their revenges, forced them to shed tears even over their enemies corpse or graves,
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as Alexander the Great did over Darius, and Julius Caesar when he saw his potent Rival Pompey the Great's head deformedly parted from his body by treacherous villany. These glasses shewed to every man their own faces in the truest and most unflattering representations.
as Alexander the Great did over Darius, and Julius Caesar when he saw his potent Rival Pompey the Great's head deformedly parted from his body by treacherous villainy. These glasses showed to every man their own faces in the Truest and most unflattering representations.
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Some of the ancient Philosophers professed they profited most by conversing with the dead, that is, with good books, whose Authors were long agone dead,
some of the ancient Philosophers professed they profited most by conversing with the dead, that is, with good books, whose Authors were long ago dead,
This was very elegant, and very true, there being as none more durable Monuments, so no better Monitors, Tutors, and Instructers then those that are farthest remote from all passions of fear or flattery, from the vices and parties of the age in which men live.
This was very elegant, and very true, there being as none more durable Monuments, so no better Monitors, Tutors, and Instructers then those that Are farthest remote from all passion of Fear or flattery, from the vices and parties of the age in which men live.
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Nor is the frequenting of dead mens funerals less effectual to work on living mens hearts. For (as some Nonconformists of old) the dead never speak louder then when they are most silenced,
Nor is the frequenting of dead men's funerals less effectual to work on living men's hearts. For (as Some nonconformists of old) the dead never speak Louder then when they Are most silenced,
nor shine brighter then in that night of darkness which is sending them to their long homes, and to make their lasting beds in the cold grave, that dismal house of darkness. Dead men by an holy kind of Magick (which is a due meditation of them and our selves) doe in a sort revive to us, and walk with us, yea haunt us, and talk with us in a dumb but potent kind of oratory. Sometimes their noble deeds and good works praise them,
nor shine Brighter then in that night of darkness which is sending them to their long homes, and to make their lasting Beds in the cold grave, that dismal house of darkness. Dead men by an holy kind of Magic (which is a due meditation of them and our selves) do in a sort revive to us, and walk with us, yea haunt us, and talk with us in a dumb but potent kind of oratory. Sometime their noble Deeds and good works praise them,
Sometimes the solemnity of their Funerals, the mementoes of their Epitaphs and those Inscriptions which give, as it were, breath to their dust, and a spirit or life to their marble monuments: All these summon us to serious reflections;
Sometime the solemnity of their Funerals, the Mementoes of their Epitaphs and those Inscriptions which give, as it were, breath to their dust, and a Spirit or life to their Marble monuments: All these summon us to serious reflections;
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that, as Pliny tells us, the dead sea affords some medicinals, and mummy it self is become a useful drug in medicaments; so great and special good use may be made of those that are (recens mortui) new dead among our neighbours, friends, acquaintance, relations, superiors, inferiors.
that, as pliny tells us, the dead sea affords Some medicinals, and mummy it self is become a useful drug in medicaments; so great and special good use may be made of those that Are (recens Deads) new dead among our neighbours, Friends, acquaintance, relations, superiors, inferiors.
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One of the great Egyptian Kings ( Sesostris, as I remember) commanded this to be written on his Tomb or Urn (NONLATINALPHABET) Whoever lookes on my Sepulchre, let him learn to be religious, to fear and serve the gods.
One of the great Egyptian Kings (Sesostris, as I Remember) commanded this to be written on his Tomb or Urn () Whoever looks on my Sepulchre, let him Learn to be religious, to Fear and serve the God's.
The Scythians, while yet Heathens, and synonymous with Barbarity; yet were so ingenuous to improve the Deaths of their most deserving Princes, that they cut their dead bodies into little pieces, which they kept about them as Jewels in precious boxes, as amulets or defensatives against vice and maladies, no less then incentives to virtue, and conservatives of their felicity.
The Scythians, while yet heathens, and synonymous with Barbarity; yet were so ingenuous to improve the Death's of their most deserving Princes, that they Cut their dead bodies into little Pieces, which they kept about them as Jewels in precious boxes, as amulets or defensatives against vice and maladies, no less then incentives to virtue, and conservatives of their felicity.
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The Ethiopians in a different manner, yet to the same design, were wont to put the intire bodies of their Princes, exsuccated or dried by sweet spices and the Sun, into glass Urns,
The Ethiopians in a different manner, yet to the same Design, were wont to put the entire bodies of their Princes, exsuccated or dried by sweet spices and the Sun, into glass Urns,
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or to vindicate or revenge them, as much as might be done by poor mortals, from mortality; or, at least, to moderate and qualifie the impotent passions and enormous grief of Survivors.
or to vindicate or revenge them, as much as might be done by poor mortals, from mortality; or, At least, to moderate and qualify the impotent passion and enormous grief of Survivors.
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and is properly Superstition ) but they built them stately and portentous Sepulchres for their bodies in Pyramids, Mausoles, and the like Fabricks, which were Miracles of Architecture, that their dust might have as stately palaces as themselves once living enjoyed.
and is properly Superstition) but they built them stately and portentous Sepulchres for their bodies in Pyramids, Mausoles, and the like Fabrics, which were Miracles of Architecture, that their dust might have as stately palaces as themselves once living enjoyed.
and by the sumptuous pomp of their Funeral Piles, and the Eagles mounting from the flames of them upward, to raise the vulgar credulity beyond the thoughts of their Princes mortality to the imaginations of a Deity. Thus fearing that Heaven should not be fully planted, they sent them Colonies from earth;
and by the sumptuous pomp of their Funeral Piles, and the Eagles mounting from the flames of them upward, to raise the Vulgar credulity beyond the thoughts of their Princes mortality to the Imaginations of a Deity. Thus fearing that Heaven should not be Fully planted, they sent them Colonies from earth;
Which fancy did not stray much from that of some Christian Fathers, who conceive the fall and defalcation of Angels, when they degenerated to Devils, is to be repaired by substituting as many Saints, or Christian Heroes, into their room.
Which fancy did not stray much from that of Some Christian Father's, who conceive the fallen and defalcation of Angels, when they degenerated to Devils, is to be repaired by substituting as many Saints, or Christian Heroes, into their room.
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How the souls of all those got to Heaven, whom vulgar clamours and applauses, or politick Deifications, or Papal Canonizations lift up thither, I list not to enquire.
How the Souls of all those god to Heaven, whom Vulgar clamours and applauses, or politic Deifications, or Papal Canonizations lift up thither, I list not to inquire.
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Many are raised up to Heaven by the magnificence of the Burnings, or Buryings, whose souls are sunk down to Hell by the ponderous weight of their unrepented and unreformed sins.
Many Are raised up to Heaven by the magnificence of the Burnings, or Buryings, whose Souls Are sunk down to Hell by the ponderous weight of their unrepented and unreformed Sins.
When sorrow affects too much state, and wraps up the sharpness of death in soft paradoes, mixing too much sensual sweet with the wormwood and bitterness of that cup which is offered to all mens lips, the good effects of Funerals are much defeated as to the living;
When sorrow affects too much state, and wraps up the sharpness of death in soft paradoes, mixing too much sensual sweet with the wormwood and bitterness of that cup which is offered to all men's lips, the good effects of Funerals Are much defeated as to the living;
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the house of mourning is so far from being better in such an equipage, that it is worse then the sober house of feasting: for it flatters the dead and living too, making men deaf to Gods warning-pieces, which are shot off at their ears, and levelled at their hearts.
the house of mourning is so Far from being better in such an equipage, that it is Worse then the Sobrium house of feasting: for it flatters the dead and living too, making men deaf to God's warning-pieces, which Are shot off At their ears, and leveled At their hearts.
They are like wool-sacks, or mounds of earth, which disarm the great cannon-shot, which should batter down the (NONLATINALPHABET) the strong holds of sin, the lust of the eyes, the lust of the flesh, the pride of life.
They Are like woolsacks, or mounds of earth, which disarm the great Cannon shot, which should batter down the () the strong holds of since, the lust of the eyes, the lust of the Flesh, the pride of life.
namely those high and exalted imaginations with which poor sinful mortals are pestered and poysoned, who are then best when they see themselves and others at the worst;
namely those high and exalted Imaginations with which poor sinful mortals Are pestered and poisoned, who Are then best when they see themselves and Others At the worst;
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and then nearest to grace and glory too, when they see themselves as in their graves reduced to their dust and ashes; and in their very best estate, as the Psalmist speaks, to be but altogether vanity.
and then nearest to grace and glory too, when they see themselves as in their graves reduced to their dust and Ashes; and in their very best estate, as the Psalmist speaks, to be but altogether vanity.
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2. Which is the great lesson that the great God intends to teach men by such pregnant instances of their mortality, which the living will learn, (i. e.
2. Which is the great Lesson that the great God intends to teach men by such pregnant instances of their mortality, which the living will Learn, (i. e.
and prospect of judgment and hell it self, that so he may be a meet object for Gods grace and mercy. It is a shrewd sign of a heart dead in sins and trespasses, stupid in sensual security, buried in worldly lusts and vain pleasures, dead (as the Apostle sayes of some widows) even while they live, not to lay to heart the departures of those who are snatcht out of the land of the living, to a state and place whence they shall not return, to a terra incognita, a land which is far off, a black Abyssus covered with profound darkness, of which no discovery hath ever been made by any that went thither,
and prospect of judgement and hell it self, that so he may be a meet Object for God's grace and mercy. It is a shrewd Signen of a heart dead in Sins and Trespasses, stupid in sensual security, buried in worldly Lustiest and vain pleasures, dead (as the Apostle Says of Some Widows) even while they live, not to lay to heart the departures of those who Are snatched out of the land of the living, to a state and place whence they shall not return, to a terra incognita, a land which is Far off, a black Abyssus covered with profound darkness, of which no discovery hath ever been made by any that went thither,
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Which terrible summons, like the decimating of souldiers to die one after another, cannot but infinitely affect the sober and serious living; to whose benefit only the death and Funerals, the solemnities and obsequies, civil and religious, prayers and Sermons too, may and ought to be duely improved.
Which terrible summons, like the decimating of Soldiers to die one After Another, cannot but infinitely affect the Sobrium and serious living; to whose benefit only the death and Funerals, the solemnities and obsequies, civil and religious, Prayers and Sermons too, may and ought to be duly improved.
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no Scripture, no Catholick doctrine, no precept, no promise that gives any footing for Prayers or Sacrifices, Masses or Dirges, Oblations or Emptions, Remissions or Redemptions, by which to benefit the dead;
no Scripture, no Catholic Doctrine, no precept, no promise that gives any footing for Prayers or Sacrifices, Masses or Dirges, Oblations or Emptions, Remissions or Redemptions, by which to benefit the dead;
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next from an unwarranted charity and benevolence to the dead. At last, policy and covetousness grew so cunning, in the darkness and superstition of times,
next from an unwarranted charity and benevolence to the dead. At last, policy and covetousness grew so cunning, in the darkness and Superstition of times,
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as to make no small advantages by the vulgar easiness and prodigality, sliding by insensible degrees from those memorials of benediction for their piety and constancy in religion, from the gratulations for their happy and hopeful delivery out of a dangerous and naufragous Sea,
as to make no small advantages by the Vulgar easiness and prodigality, sliding by insensible Degrees from those memorials of benediction for their piety and constancy in Religion, from the gratulations for their happy and hopeful delivery out of a dangerous and naufragous Sea,
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together with a Catholick comprecation for the consummation and plenary bliss at the resurrection of them and all Saints departed in the true faith of Christ:
together with a Catholic comprecation for the consummation and plenary bliss At the resurrection of them and all Saints departed in the true faith of christ:
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From these commendable customes (I say) of pious Antiquity (of which Epiphanius and others give us an account) degenerous posterity warped not onely to praying both for and to the dead, but indeed to make a notable mystery and trade of preying upon the devotion and simplicity of the living;
From these commendable customs (I say) of pious Antiquity (of which Epiphanius and Others give us an account) degenerous posterity warped not only to praying both for and to the dead, but indeed to make a notable mystery and trade of preying upon the devotion and simplicity of the living;
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neither of which either our blessed Saviours love of his compleater Saints, or his charity to the more defective dead, (who had not fully done their pennance here,
neither of which either our blessed Saviors love of his completer Saints, or his charity to the more defective dead, (who had not Fully done their penance Here,
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and so stood in need of some grains of allowance from the charity of such as survived them) or his Apostles care would have failed to have taught the Primitive Church by word,
and so stood in need of Some grains of allowance from the charity of such as survived them) or his Apostles care would have failed to have taught the Primitive Church by word,
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No, they may be profitable fancies to the Romanists, and plausible enough to their bigot and bountiful disciples; but they are not justifiable in true religion, by Old or New Testament,
No, they may be profitable fancies to the Romanists, and plausible enough to their bigot and bountiful Disciples; but they Are not justifiable in true Religion, by Old or New Testament,
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3. And this upon very great and pregnant reasons, if we consider, 1. The state of the living in respect of their hearts. 2. The proper vertues which are derivable from the dead,
3. And this upon very great and pregnant Reasons, if we Consider, 1. The state of the living in respect of their hearts. 2. The proper Virtues which Are derivable from the dead,
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The wise and considerate living, will, upon such occasions, not only gape at the ceremony, glory in the pomp, talk of the person, discourse of the disease and manner of death after a vulgar and easie fashion;
The wise and considerate living, will, upon such occasions, not only gape At the ceremony, glory in the pomp, talk of the person, discourse of the disease and manner of death After a Vulgar and easy fashion;
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Such as lie under the power of these depraved distempers of soul, and are of no higher form of life, are scarce among Solomons living, who lay things to heart, that is, Altâ mente reponunt: they deeply and devoutly, seriously and solemnly, rationally and religiously, consider, resolve and ponder in (intimis animi recessibus) the inward recesses of their soules or consciences, the whole purport of such occasions, what they mean in all their aspects.
Such as lie under the power of these depraved distempers of soul, and Are of no higher from of life, Are scarce among Solomons living, who lay things to heart, that is, Altâ mente reponunt: they deeply and devoutly, seriously and solemnly, rationally and religiously, Consider, resolve and ponder in (intimis animi recessibus) the inward Recesses of their Souls or Consciences, the Whole purport of such occasions, what they mean in all their aspects.
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They make as it were a speculative Anatomy, and intellectual dissection of the dead, yea and of death it self, in all its forms and fashions; in its causes and effects; its antecedents, concomitants, and consequences:
They make as it were a speculative Anatomy, and intellectual dissection of the dead, yea and of death it self, in all its forms and fashions; in its Causes and effects; its antecedents, concomitants, and consequences:
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because they are men that have an heart which is wise and understanding, duely weighing in the scale of true reason and divine wisdom, every occurrence and event of providence, which hath any remark or signal character upon it,
Because they Are men that have an heart which is wise and understanding, duly weighing in the scale of true reason and divine Wisdom, every occurrence and event of providence, which hath any remark or signal character upon it,
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though such persons need every day a memento mori, some spectacle or remembrancer (as King Philip had) daily to put them in mind that they are but men. How necessary is it for them to remember their latter end? to consider in what a vain shadow they live,
though such Persons need every day a memento Mori, Some spectacle or remembrancer (as King Philip had) daily to put them in mind that they Are but men. How necessary is it for them to Remember their latter end? to Consider in what a vain shadow they live,
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or rather die in their life, because they are without an heart, as silly birds, not aware of the snares of sin, the pits of death and hell, over which they carelesly and confidently passe every moment.
or rather die in their life, Because they Are without an heart, as silly Birds, not aware of the snares of since, the pits of death and hell, over which they carelessly and confidently pass every moment.
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but as valiant Commanders, who finding that an hot battery and frequent shot slayes men round about them, wisely consider that they may be the next mark whom death will hit;
but as valiant Commanders, who finding that an hight battery and frequent shot slays men round about them, wisely Consider that they may be the next mark whom death will hit;
which thought is so far from discouraging or appalling a man of a good heart (that is, pious and generous ) that it onely summons him to muster up all the fortitude and strength of his soul, that whether he live or die, he may do neither like a fool, or a coward,
which Thought is so Far from discouraging or appalling a man of a good heart (that is, pious and generous) that it only summons him to muster up all the fortitude and strength of his soul, that whither he live or die, he may do neither like a fool, or a coward,
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or a beast, but like a valiant man, and a good Christian, who being engaged in a good Canse, having a good God and a good conscience, doubts not to make a good end,
or a beast, but like a valiant man, and a good Christian, who being engaged in a good Cause, having a good God and a good conscience, doubts not to make a good end,
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The Living are they that duely consider the true interests and eternal concernments of their hearts and spirits, their soules and consciences, far beyond those of their bodies, senses, or fortunes. The Living doe upon such occasions of mortality (in se descendere) make sober retreats home, looking to themselves,
The Living Are they that duly Consider the true interests and Eternal concernments of their hearts and spirits, their Souls and Consciences, Far beyond those of their bodies, Senses, or fortune's. The Living do upon such occasions of mortality (in se descendere) make Sobrium retreats home, looking to themselves,
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They know the infinite importance of a well or ill constituted and managed heart. They find that verified which our Saviour tells us, That out of the heart of man proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, &c. That God chiefly requires and regards this, as the Gemme of the man, most precious in it self, most proper and proportionate for God.
They know the infinite importance of a well or ill constituted and managed heart. They find that verified which our Saviour tells us, That out of the heart of man proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, Blasphemies, etc. That God chiefly requires and regards this, as the Gem of the man, most precious in it self, most proper and proportionate for God.
and in the Scripture, to all sorts of men under all dispensations of Religion, to Jew and Gentile, Give me thy heart; an honest and good heart, a pure and peaceable heart,
and in the Scripture, to all sorts of men under all dispensations of Religion, to Jew and Gentile, Give me thy heart; an honest and good heart, a pure and peaceable heart,
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What God complained long ago, is verified in every mans experience, That every imagination of the thoughts of mans heart was evil, and that continually.
What God complained long ago, is verified in every men experience, That every imagination of the thoughts of men heart was evil, and that continually.
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but the diseases of the heart kill us, as to the life of God, and an eternal happiness of conservation in Heaven. The living God (who delights not in the death of a sinner, nor yet in a dead heart, which is the first death of a sinner ) as a gracious Father,
but the diseases of the heart kill us, as to the life of God, and an Eternal happiness of conservation in Heaven. The living God (who delights not in the death of a sinner, nor yet in a dead heart, which is the First death of a sinner) as a gracious Father,
and compassionate Physitian, hath discovered to us the many plagues which are in our hearts; the sicknesses to which they are subject by the surfets they take of the world and their senses.
and compassionate physician, hath discovered to us the many plagues which Are in our hearts; the Sicknesses to which they Are Subject by the Surfeits they take of the world and their Senses.
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Sometimes the Heart swels with the tumor of intolerable pride; sometimes it burns withcholerick inflammations; sometimes it is scorched with passionate calentures of inordinate lusts; sometimes it is almost drowned (like hydropick and overgrown bodies) with its sensual luxuries and fulness, even to abominable fedities;
Sometime the Heart Swells with the tumor of intolerable pride; sometime it burns withcholerick inflammations; sometime it is scorched with passionate calentures of inordinate Lustiest; sometime it is almost drowned (like hydropic and overgrown bodies) with its sensual luxuries and fullness, even to abominable fedities;
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sometime it pines away in a Consumption, amidst all its sensible pleasures, plenty, and honours, not finding any satisfactory, solid and durable good in them all.
sometime it pines away in a Consumption, amid all its sensible pleasures, plenty, and honours, not finding any satisfactory, solid and durable good in them all.
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Sometimes the heart is shaken with paralytick tremblings and terrors, like Earthquakes, which seem to arise from the dark and pestilent vapors in it self;
Sometime the heart is shaken with paralytic tremblings and terrors, like Earthquakes, which seem to arise from the dark and pestilent vapours in it self;
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sometimes it hath not only fits of the stone, refractory tempers, but a petrified habitude of a hard and stony heart, which nothing doth soften; neither mercy nor judgment; love nor wrath; bounty nor patience of God.
sometime it hath not only fits of the stone, refractory tempers, but a petrified habitude of a hard and stony heart, which nothing does soften; neither mercy nor judgement; love nor wrath; bounty nor patience of God.
Solomon (who was a great King of hearts, and had a very large soveraign knowledge of them, beyond any meer man) tells us that the hearts of the sons of men are not onely full of folly, and set upon evill,
Solomon (who was a great King of hearts, and had a very large sovereign knowledge of them, beyond any mere man) tells us that the hearts of the Sons of men Are not only full of folly, and Set upon evil,
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and sick of several sorts of plagues, but frenzy, fury, and madness are in their hearts while they live, which is a distemper not easily (if ever perfectly) cured.
and sick of several sorts of plagues, but frenzy, fury, and madness Are in their hearts while they live, which is a distemper not Easily (if ever perfectly) cured.
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But if any thing (as to humane applications) be likely to work any good upon the worst mens hearts; if any dart or weapon can reach and pierce these Leviathans (whose natural proneness and customary habits in sin are so closely fixed and hardened to all manner of sin, without any remorse) it is such as Death brings with it;
But if any thing (as to humane applications) be likely to work any good upon the worst men's hearts; if any dart or weapon can reach and pierce these Leviathans (whose natural proneness and customary habits in since Are so closely fixed and hardened to all manner of since, without any remorse) it is such as Death brings with it;
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surprising any one, even in the pride, hardness, deadness, and damnableness of his heart. Nothing in life is a more consummated fear then that which death carries with it:
surprising any one, even in the pride, hardness, deadness, and damnableness of his heart. Nothing in life is a more consummated Fear then that which death carries with it:
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Rex longimanus, whose Scepter or sword reacheth all, even Kings themselves; such as were most impatient not to have all men living stoop down to their Scepter and Empire,
Rex Longimanus, whose Sceptre or sword reaches all, even Kings themselves; such as were most impatient not to have all men living stoop down to their Sceptre and Empire,
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and brought them down to the pit, and bound them in chaines of darkness, in the prison and dungeon of the grave, triumphing over these Triumphers with an ironick Epinicion (as the Prophet expresseth) How art thou faln!
and brought them down to the pit, and bound them in chains of darkness, in the prison and dungeon of the grave, triumphing over these Triumphers with an ironic Epinicion (as the Prophet Expresses) How art thou fallen!
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Art thou also become weak as we, who wert a terror in the land of the living, with thy sword lying in vain under thy head, while thine iniquities are upon thy bones!
Art thou also become weak as we, who Wertenberg a terror in the land of the living, with thy sword lying in vain under thy head, while thine iniquities Are upon thy bones!
Our blessed Lord at once reproacheth and threatneth those that had not so laid to heart the death of those on whom the tower of Siloa fell, and whose blood Pilate mingled with their sacrifices, Luke 13.4. that except they repent they should likewise perish.
Our blessed Lord At once Reproacheth and threatens those that had not so laid to heart the death of those on whom the tower of Siloa fell, and whose blood Pilate mingled with their Sacrifices, Lycia 13.4. that except they Repent they should likewise perish.
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as our Saviour speaks in an higher sense (where the Eagle-eye of a believer, quick and clear, seeing afar off, eagerly hastens, firmly seizeth, pertinaciously holdeth,
as our Saviour speaks in an higher sense (where the Eagle-eye of a believer, quick and clear, seeing afar off, eagerly hastens, firmly seizes, pertinaciously holds,
So neither may we passe by the dead, as the Priest and Levite did by the wounded and half-dead traveller, without much regard, as if we were unconcerned.
So neither may we pass by the dead, as the Priest and Levite did by the wounded and half-dead traveller, without much regard, as if we were unconcerned.
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not only whom we unjustly slay, or neglect to save & deliver asmuch as is justly in our power, God will require the blood of these both for man and beast; but further we must give account of anothers death, which we see,
not only whom we unjustly slay, or neglect to save & deliver as as is justly in our power, God will require the blood of these both for man and beast; but further we must give account of another's death, which we see,
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when being touched with so sharp a spur as that of anothers death should be to thee, thou art like a dull jade, or tired hackney, not at all affected or moved to mend thy pace;
when being touched with so sharp a spur as that of another's death should be to thee, thou art like a dull jade, or tired hackney, not At all affected or moved to mend thy pace;
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no sad reflection, or penitent remorse; no quickened endeavours, or confirmed resolutions, in order to prepare more intentively for death, for judgment and eternity;
no sad reflection, or penitent remorse; no quickened endeavours, or confirmed resolutions, in order to prepare more intentively for death, for judgement and eternity;
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yea as obvious and easie, as they are very useful and necessary for the state and heart of poor sinful mortals. One Commentator oppressed with the plenty and variety of the benefits which rise from the due contemplation of Death (of which he enumerates very few) wraps up his thoughts in this oratorious expression. He must be a potent and pathetick Orator, full of a copious and apt eloquence, who can sufficiently set them forth.
yea as obvious and easy, as they Are very useful and necessary for the state and heart of poor sinful mortals. One Commentator oppressed with the plenty and variety of the benefits which rise from the due contemplation of Death (of which he enumerates very few) wraps up his thoughts in this oratorious expression. He must be a potent and pathetic Orator, full of a copious and apt eloquence, who can sufficiently Set them forth.
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Gregory the Great in his Morals gives us this in general, That many times the bitterness of death opens those eyes which the sweetness of life had quite shut up.
Gregory the Great in his Morals gives us this in general, That many times the bitterness of death Opens those eyes which the sweetness of life had quite shut up.
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We read that the famous Thomas Waldo of Lions, the Father of the Waldenses, had his first deaths wound, I mean as to his sin and luxury, made upon his heart, by his seeing one fall down suddenly dead in the streets:
We read that the famous Thomas Waldo of Lions, the Father of the Waldenses, had his First death's wound, I mean as to his since and luxury, made upon his heart, by his seeing one fallen down suddenly dead in the streets:
It is your unhappiness (Right honorable and beloved) that you are not at present blessed with such a Preacher, who might most improve to you this sad occasion, by shewing you according to the merit and import of it and the Text, what are the excellent advantages you may make of it, by laying it in the several aspects and instances of it to your heart: But if I were able to doe it,
It is your unhappiness (Right honourable and Beloved) that you Are not At present blessed with such a Preacher, who might most improve to you this sad occasion, by showing you according to the merit and import of it and the Text, what Are the excellent advantages you may make of it, by laying it in the several aspects and instances of it to your heart: But if I were able to do it,
yet the streights of time, and your other occasions urging upon you and me, would not permit me to use so diffused and ample a way of speaking as possibly I might in this particular case,
yet the straights of time, and your other occasions urging upon you and me, would not permit me to use so diffused and ample a Way of speaking as possibly I might in this particular case,
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and at this time attain, being my self none of the least pathetick mourners. And we know (as Synesius tells us) nothing is more eloquent then unfeigned sorrow;
and At this time attain, being my self none of the least pathetic mourners. And we know (as Synesius tells us) nothing is more eloquent then unfeigned sorrow;
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Like a flattering and smiling Sea, so is a youthful, healthful, handsome and athletick body, soon cast into a dangerous storm of sickness, and dashing it self in pieces by violent and unexpected diseases.
Like a flattering and smiling Sea, so is a youthful, healthful, handsome and athletic body, soon cast into a dangerous storm of sickness, and dashing it self in Pieces by violent and unexpected diseases.
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and washing by its unnatural flames that native oyl or Balsam of life, which sustains that lamp; otherwhile it is condemned to Scotish colds, and Northern torpors, having in the same little world both the inhabitable Climates. Thus, tormented between its Canicular fryings, and its Hyperborean freezings, what tongue can expresse sufficiently the alternative torments which by a strange vicissitude seem to delight in taking turnes to rack the poor and pitiful bodie of man.
and washing by its unnatural flames that native oil or Balsam of life, which sustains that lamp; otherwhile it is condemned to Scottish colds, and Northern torpors, having in the same little world both the inhabitable Climates. Thus, tormented between its Canicular fryings, and its Hyperborean freezings, what tongue can express sufficiently the alternative torments which by a strange vicissitude seem to delight in taking turns to rack the poor and pitiful body of man.
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or contend against so much as it self) grows faint and feeble, exsuccated, disspirited, loathing (as Job speaks) all manner of food, and robbed of its sleep by those pestilent vapours which rise from it self.
or contend against so much as it self) grows faint and feeble, exsuccated, dispirited, loathing (as Job speaks) all manner of food, and robbed of its sleep by those pestilent vapours which rise from it self.
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At length, helplesse and hopelesse, not able to remove or move it self, it would grow its own dunghill, and be buried in its own putrefaction and filth, if the humanity and charity of some,
At length, helpless and hopeless, not able to remove or move it self, it would grow its own dunghill, and be buried in its own putrefaction and filth, if the humanity and charity of Some,
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4. At last all the powers of nature fail, and the soule weary of so crazy and unquiet a lodging (which is haunted with so many evil spirits ) flies away, leaving this poor carkass to it self.
4. At last all the Powers of nature fail, and the soul weary of so crazy and unquiet a lodging (which is haunted with so many evil spirits) flies away, leaving this poor carcase to it self.
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and blaspheme the Creator most wittily, when they were ready to swear that they saw a brighter and fairer Heaven in the face of such a body living then that which was over their heads;
and Blaspheme the Creator most wittily, when they were ready to swear that they saw a Brighter and Fairer Heaven in the face of such a body living then that which was over their Heads;
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Now (O fictitious fool) lay to heart, and see (Quantum mutatus ab illo Hectore) what a sad and horrid change on a sudden is befaln this Specter, this Empusa, this poor and pitiful body;
Now (Oh fictitious fool) lay to heart, and see (Quantum mutatus ab illo Hectore) what a sad and horrid change on a sudden is befallen this Specter, this Empusa, this poor and pitiful body;
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You are forced at last to recant your foolery by removing it out of your sight, out of your sent, out of your doors, to hide it as carrion in the earth, commit it to the wormes, and leave it to its own corruption.
You Are forced At last to recant your foolery by removing it out of your sighed, out of your sent, out of your doors, to hide it as carrion in the earth, commit it to the worms, and leave it to its own corruption.
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To this deformity, necessity, poverty, rottenness, baseness, sordidness, is it brought in a few days. Blessed God! if we laid this to heart, could we so much dote and pamper,
To this deformity, necessity, poverty, rottenness, baseness, sordidness, is it brought in a few days. Blessed God! if we laid this to heart, could we so much dote and pamper,
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so much indulge and cocker our wretched bodies, to the neglect, prejudice, detriment and destruction of our precious souls? Go now, O you wanton Herodiasses, O you proud Jezebels, O you tender delicate women, (whose curiosity to adorn your bodies poseth Interpreters to know what those artifices and instruments were which you used in Isaiah 's time, when luxury and curiosity were as it were under age, and in their minority;
so much indulge and cocker our wretched bodies, to the neglect, prejudice, detriment and destruction of our precious Souls? Go now, Oh you wanton Herodiasses, Oh you proud Jezebels, Oh you tender delicate women, (whose curiosity to adorn your bodies poseth Interpreters to know what those artifices and Instruments were which you used in Isaiah is time, when luxury and curiosity were as it were under age, and in their minority;
Lay to heart and consider whether your ways be equal or your hour-glasses proportionate, which measure out many hours in a short day to dress your bodies,
Lay to heart and Consider whither your ways be equal or your hourglasses proportionate, which measure out many hours in a short day to dress your bodies,
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and scarce allow one half hour, or a few minutes in one or many days, to purge, to wash, to prepare and adorn your souls by prayers and tears, by reading and meditating, by humbling and repenting, by fitting and dressing them for God? Whether it be not an high degree of folly and madness, to bestow so much of a momentany and precious life, in doing that at morning which is to be undone at night; to spend the best and most of your time in a circle of vanity? Not that decency and elegancy, cost and comeliness are wholly denied by the severities of religion; but comparatively they are by the two great Apostles in respect of the inward, 1 Tim. 2.9. 1 Pet. 3.3. adornings of the soul.
and scarce allow one half hour, or a few minutes in one or many days, to purge, to wash, to prepare and adorn your Souls by Prayers and tears, by reading and meditating, by humbling and repenting, by fitting and dressing them for God? Whither it be not an high degree of folly and madness, to bestow so much of a momentany and precious life, in doing that At morning which is to be undone At night; to spend the best and most of your time in a circle of vanity? Not that decency and elegancy, cost and comeliness Are wholly denied by the severities of Religion; but comparatively they Are by the two great Apostles in respect of the inward, 1 Tim. 2.9. 1 Pet. 3.3. adornings of the soul.
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Go now, O you Shee-men, you delicate and effeminate Gallants of my own sex, lay to heart whether it be worthy of masculine wisedome and strength, of manly vertue and honour, of Christian gravity and modesty, to trifle out your time also in female studies of softness and luxury;
Go now, Oh you Shee-men, you delicate and effeminate Gallants of my own sex, lay to heart whither it be worthy of masculine Wisdom and strength, of manly virtue and honour, of Christian gravity and modesty, to trifle out your time also in female studies of softness and luxury;
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Ad quid perditio haec? To what purpose is this waste of thoughts and time, of cost and pains in both sexes? O lay to heart what a rotten post you guild for a moment;
Ad quid Perdition haec? To what purpose is this waste of thoughts and time, of cost and pains in both sexes? O lay to heart what a rotten post you guild for a moment;
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and what a marble pillar you neglect to polish for eternity, I mean your souls, which are (divinae particulae aurae) the breath and beam of God in your original. Lay to heart,
and what a Marble pillar you neglect to polish for eternity, I mean your Souls, which Are (Divinae particulae aurae) the breath and beam of God in your original. Lay to heart,
when either you see the deformed frowns and fedities of a newly dead body, or the black flesh and sordid dust which you may see in the coffins of those that have been long dead;
when either you see the deformed frowns and fedities of a newly dead body, or the black Flesh and sordid dust which you may see in the coffins of those that have been long dead;
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think then how little cause you have to be proud of these rotten rags of the soule, this rubbidg of mortality; how injurious you are to your divine and immortal souls,
think then how little cause you have to be proud of these rotten rags of the soul, this rubbidg of mortality; how injurious you Are to your divine and immortal Souls,
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being wholly, or chiefly intent to the trimming, feeding and pampering of your bodies, as if your souls were given you only for salt to keep you sweet;
being wholly, or chiefly intent to the trimming, feeding and pampering of your bodies, as if your Souls were given you only for salt to keep you sweet;
of which you never have so true a view and prospect as when they are represented to you in anothers death. Let dead carkaesses be your looking-glasses; then bring forth all the flowers of Oratory, all the Poets fancies, all the ornaments that art and wit can steal from all creatures,
of which you never have so true a view and prospect as when they Are represented to you in another's death. Let dead carkaesses be your Looking-glasses; then bring forth all the flowers of Oratory, all the Poets fancies, all the Ornament that art and wit can steal from all creatures,
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Since then all these things (the whole frame and goodly fabrick of our Microcosm, these little Epitomies of the great world) our petty and pygmy bodies, in which the heaven and earth, the light and darkness, the celestial and elementary bodies are as it were bound up in a small volume, (or decimo sexto; ) Since (as St. Peter says) all these things shall be dissolved, What manner of persons ought we all to be in all holy conversation and godliness?
Since then all these things (the Whole frame and goodly fabric of our Microcosm, these little epitomes of the great world) our Petty and pygmy bodies, in which the heaven and earth, the Light and darkness, the celestial and elementary bodies Are as it were bound up in a small volume, (or decimo sexto;) Since (as Saint Peter Says) all these things shall be dissolved, What manner of Persons ought we all to be in all holy Conversation and godliness?
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then lay to heart and consider by way of Analogy or proportion, if a dead body be such a mass of corruption, such a summary of sordidness, such an abstract of loathsomness to thy self and others, (though formerly indeared as friends and lovers to it,
then lay to heart and Consider by Way of Analogy or proportion, if a dead body be such a mass of corruption, such a summary of sordidness, such an abstract of loathsomeness to thy self and Others, (though formerly endeared as Friends and lovers to it,
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Tully had a very good fancy, and well expressed, That if we could see vertue, which is the rational beauty of the soul, with our bodily eyes, no man would be a suiter to,
Tully had a very good fancy, and well expressed, That if we could see virtue, which is the rational beauty of the soul, with our bodily eyes, no man would be a suitor to,
By a parallel allusion I may tell you, that if we could by any spectacles or opticks, by our owne or others eyes, heightned to a spiritual perspicacity, behold (as St. Bernard speaks) how rueful, dreadful, and execrable an object the soul is to God and Angels when it is as a dead carkass, naturally and impenitently dead in sin, rotten with predominant vices, squallid with enormous lusts, dissolved into sensual pleasures, and deformed with all manner of confusions and corruptions.
By a parallel allusion I may tell you, that if we could by any spectacles or optics, by our own or Others eyes, heightened to a spiritual perspicacity, behold (as Saint Bernard speaks) how rueful, dreadful, and execrable an Object the soul is to God and Angels when it is as a dead carcase, naturally and impenitently dead in since, rotten with predominant vices, squalid with enormous Lustiest, dissolved into sensual pleasures, and deformed with all manner of confusions and corruptions.
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so represented in Scripture, as the horridest expression, or the blackest colour to set forth its misery and horror, its regret and torpor, its weeping and wailing, its gnashing and despair.
so represented in Scripture, as the horridest expression, or the Blackest colour to Set forth its misery and horror, its regret and torpor, its weeping and wailing, its gnashing and despair.
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Doth then such a thick cloud of horror hang over the face and state of a dead body, which is senseless of its own death and deformity, of its noysome grave and dark dungeon? O what a world of horror must lie upon a dead soul, when deservedly cast out of God's blessed presence,
Does then such a thick cloud of horror hang over the face and state of a dead body, which is senseless of its own death and deformity, of its noisome grave and dark dungeon? O what a world of horror must lie upon a dead soul, when deservedly cast out of God's blessed presence,
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Who can dwell with everlasting burnings, saith the Prophet in an extasie of holy horrour? Who can live in everlasting dyings? Who can abide his own everlasting rottings? Is it a gradual and lingring death to want food, raiment, light, liberty, fit company? Is it a total death to the body to want the little spark of the soul, which is the breath and spirit of life to the body? What is it then to the soul to want that God who is the breather of that breath of life, and Inspirer of that spirit? We want a word beyond death to expresse that state.
Who can dwell with everlasting burnings, Says the Prophet in an ecstasy of holy horror? Who can live in everlasting dyings? Who can abide his own everlasting rottings? Is it a gradual and lingering death to want food, raiment, Light, liberty, fit company? Is it a total death to the body to want the little spark of the soul, which is the breath and Spirit of life to the body? What is it then to the soul to want that God who is the breather of that breath of life, and Inspirer of that Spirit? We want a word beyond death to express that state.
Lay it then to heart, and consider what cause we have to be humble, to tremble and fear exceedingly, to escape most solicitously and diligently that second and eternal death,
Lay it then to heart, and Consider what cause we have to be humble, to tremble and Fear exceedingly, to escape most solicitously and diligently that second and Eternal death,
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3. Lay to heart, upon the sight of a dead body, and the meditation of a dead soul, whence it is that these fears and faintings, sicknesses and sorrows, deaths and darknesses, sordidnesse and desolation, corruption and condemnation, have thus mightily prevailed over the highest mountains,
3. Lay to heart, upon the sighed of a dead body, and the meditation of a dead soul, whence it is that these fears and faintings, Sicknesses and sorrows, death's and Darknesses, sordidness and desolation, corruption and condemnation, have thus mightily prevailed over the highest Mountains,
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And this after counsel and deliberation, Faciamus hominem: As in (re magni momenti) a matter of greater concern and weight then heaven and earth and all the host of them. They were made (ex tempore) as it were;
And this After counsel and deliberation, Faciamus hominem: As in (re magni Momenti) a matter of greater concern and weight then heaven and earth and all the host of them. They were made (ex tempore) as it were;
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But man was made ex consilio, after Gods own Image, full of beauty, health, honour, riches, wisedome, the Spirit of the living God given him in an extraordinary beam.
But man was made ex consilio, After God's own Image, full of beauty, health, honour, riches, Wisdom, the Spirit of the living God given him in an extraordinary beam.
Whence is this lapse, to earth, to dust, to a sad and wretched, a decaying and dying condition, both temporal and eternal? Sure not from the impotencie or envy of the blessed Creator, whose omnipotent goodnesse is inconsistent with such infirmities;
Whence is this lapse, to earth, to dust, to a sad and wretched, a decaying and dying condition, both temporal and Eternal? Sure not from the impotency or envy of the blessed Creator, whose omnipotent Goodness is inconsistent with such infirmities;
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nor yet from the frailty and inconsistency of the subject matter, which he raised to so goodly a fabrick, little lower then the Angels, as man was made;
nor yet from the frailty and inconsistency of the Subject matter, which he raised to so goodly a fabric, little lower then the Angels, as man was made;
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who should have been as long immortal as Angels, had he continued a man, that is, rational and religious, enjoying the Image of God on him, which forbids and excludes,
who should have been as long immortal as Angels, had he continued a man, that is, rational and religious, enjoying the Image of God on him, which forbids and excludes,
The soul that sins, that shall die, Ezek. 18. Sin is the source of all our sorrows, the (lethalis arundo) poysoned arrow, whose infection drinks up the spirits, and eats up the health, flesh, bodies and soules of mankind.
The soul that Sins, that shall die, Ezekiel 18. since is the source of all our sorrows, the (Lethalis arundo) poisoned arrow, whose infection drinks up the spirits, and eats up the health, Flesh, bodies and Souls of mankind.
How much more is the miracle of Gods love and mercy, that hath by Christs death and merits brought forth to light eternal life, and offered it to all penitent and believing sinners,
How much more is the miracle of God's love and mercy, that hath by Christ death and merits brought forth to Light Eternal life, and offered it to all penitent and believing Sinners,
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What Poet, what Painter, what Orator, whose colours are most lively, can expresse the amazement, horrour and astonishment that seized on the looks and hearts of Adam and Eve, when they had the dreadful prospect of their first great sin and curse, written with the blood, and pourtrayed on the face of their dead son Abel, who in that primitive paucity of mankind was barbarously slain by his brother Cain? Who can expresse or conceive the woful lamentation they made over their dead son, in whom they first beheld the beauties of life swallowed up by the deformities of death?
What Poet, what Painter, what Orator, whose colours Are most lively, can express the amazement, horror and astonishment that seized on the looks and hearts of Adam and Eve, when they had the dreadful prospect of their First great since and curse, written with the blood, and portrayed on the face of their dead son Abel, who in that primitive paucity of mankind was barbarously slave by his brother Cain? Who can express or conceive the woeful lamentation they made over their dead son, in whom they First beheld the beauty's of life swallowed up by the deformities of death?
when as all the sad aspects and events of death rise from sin, which is the Marah and Meribah, the Stygian spring or lake, whence our waters of bitterness and strife doe flow;
when as all the sad aspects and events of death rise from since, which is the Marah and Meribah, the Stygian spring or lake, whence our waters of bitterness and strife do flow;
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and caper over hell? Wilt thou die in thy sinful smiles and pleasures? Is it not horrid to be smothered in down-beds, or drowned in malmsy, as the Duke of Clarence was? Will it not be bitterness in the latter end? Remember this stream of Jordan in which thou swimmest runs to the dead sea.
and caper over hell? Wilt thou die in thy sinful smiles and pleasures? Is it not horrid to be smothered in down-beds, or drowned in malmsy, as the Duke of Clarence was? Will it not be bitterness in the latter end? remember this stream of Jordan in which thou swimmest runs to the dead sea.
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The end of all these things (as St. Paul tells us) is destruction and death in all senses: For these things cometh the wrath of God upon the children of disobedience and sons of death. Peccati deformitatem & foetorem reputa;
The end of all these things (as Saint Paul tells us) is destruction and death in all Senses: For these things comes the wrath of God upon the children of disobedience and Sons of death. Peccati deformitatem & foetorem reputa;
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so is a soul, a sinner that is dead in sin and impenitence while he lives. Wouldest thou disarm the terrour, power, and sting of death, slay thy sin; let it not die (monte incruentâ) a natural death by age and infirmity,
so is a soul, a sinner that is dead in since and impenitence while he lives. Wouldst thou disarm the terror, power, and sting of death, slay thy since; let it not die (monte incruentâ) a natural death by age and infirmity,
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For in the sins a man hath committed, and not repented of, he shall surely die, saith the Lord again & again by the Prophet Ezekiel. Nor is sin truly repented of,
For in the Sins a man hath committed, and not repented of, he shall surely die, Says the Lord again & again by the Prophet Ezekielem. Nor is since truly repented of,
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The will (here) shall be accepted for the deed, and the purpose bears the value of the practise. Wheresoever the black characters of sin are washed from the soul by penitent tears, and the blood of Christ, the lively image of God will appear,
The will (Here) shall be accepted for the deed, and the purpose bears the valve of the practice. Wheresoever the black characters of since Are washed from the soul by penitent tears, and the blood of christ, the lively image of God will appear,
How specious a bubble, how delightful a dream, how goodly a nothing it is for a reasonable soule to intend, to delight in, to dote upon, to rest, and root its happinesse in:
How specious a bubble, how delightful a dream, how goodly a nothing it is for a reasonable soul to intend, to delight in, to dote upon, to rest, and root its happiness in:
Wilt thou set thine heart (saith the Prophet) on that which is not? wilt thou lay out and lavish thy thoughts in such things as have no worth, and bear no price in that Country whither thou goest? so that when thy vain and vexatious life fails, all thy thoughts must perish; when this little cock-boat of thy carkass comes a ground and splits, all thy voyage is lost;
Wilt thou Set thine heart (Says the Prophet) on that which is not? wilt thou lay out and lavish thy thoughts in such things as have no worth, and bear no price in that Country whither thou goest? so that when thy vain and vexatious life fails, all thy thoughts must perish; when this little cockboat of thy carcase comes a ground and splits, all thy voyage is lost;
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all thy good things, with which thou wert not more adorned then incumbred, and rather childishly pleased then really profited, these sink with thee,
all thy good things, with which thou Wertenberg not more adorned then encumbered, and rather childishly pleased then really profited, these sink with thee,
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In order to shew you the vanity of all things in this world, that you call great or good, high or honorable, sacred or civil, I shall not need beyond your own fresh experience to tell you (Right Honorable and Beloved) of those strange revolutions, and excentrick motions, which have befaln the highest Orbs of this British world;
In order to show you the vanity of all things in this world, that you call great or good, high or honourable, sacred or civil, I shall not need beyond your own fresh experience to tell you (Right Honourable and beloved) of those strange revolutions, and eccentric motions, which have befallen the highest Orbs of this Brit world;
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which have shaken Heaven and Earth, Church and State, turning the Sun into darkness, and the Moon into blood, to the terror and astonishment of all the world, at home and abroad.
which have shaken Heaven and Earth, Church and State, turning the Sun into darkness, and the Moon into blood, to the terror and astonishment of all the world, At home and abroad.
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They are as beasts without understanding who learn not wisedom and humility by those Paradoxes of providence, which have posed the wise, exhausted the rich, debased the honorable, diminished the great: onely the gracious heart reads these riddles,
They Are as beasts without understanding who Learn not Wisdom and humility by those Paradoxes of providence, which have posed the wise, exhausted the rich, debased the honourable, diminished the great: only the gracious heart reads these riddles,
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and the spiritual man understands God's meaning in all these intricacies; which are like Ezekiels wheels, full of dreadful and yet orderly confusions; very perplexed in their motions,
and the spiritual man understands God's meaning in all these intricacies; which Are like Ezekiel's wheels, full of dreadful and yet orderly confusions; very perplexed in their motions,
cc dt j n1 vvz npg1 n1 p-acp d d n2; r-crq vbr j n2 n2, j pp-f j cc av j n2; av vvn p-acp po32 n2,
These are publick lectures of the vanity and vexation of life, which God hath taught us all in this Nation with the sound of the drum & trumpet; lessons that are written with the point of the sword as their pens, and the blood of these Nations as their inck. They that run may read, and they that live the life of sober men,
These Are public Lectures of the vanity and vexation of life, which God hath taught us all in this nation with the found of the drum & trumpet; Lessons that Are written with the point of the sword as their pens, and the blood of these nations as their ink. They that run may read, and they that live the life of Sobrium men,
d vbr j n2 pp-f dt n1 cc n1 pp-f n1, r-crq np1 vhz vvn pno12 d p-acp d n1 p-acp dt n1 pp-f dt n1 cc n1; n2 cst vbr vvn p-acp dt n1 pp-f dt n1 p-acp po32 n2, cc dt n1 pp-f d n2 p-acp po32 n1. pns32 d n1 vmb vvi, cc pns32 cst vvb dt n1 pp-f j n2,
and good Christians, will learn Gods meaning to be this, That the rich man should not glory in his riches, nor the strong man in his strength, nor the wise man in his wisedom, nor the great man in his greatness,
and good Christians, will Learn God's meaning to be this, That the rich man should not glory in his riches, nor the strong man in his strength, nor the wise man in his Wisdom, nor the great man in his greatness,
There have seldom been afforded in any age, & in any one family, greater instances by which to confute the confidences of poor mortals, as to any thing desireable or enjoyable in this life.
There have seldom been afforded in any age, & in any one family, greater instances by which to confute the confidences of poor mortals, as to any thing desirable or enjoyable in this life.
pc-acp vhi av vbn vvn p-acp d n1, cc p-acp d crd n1, jc n2 p-acp r-crq pc-acp vvi dt n2 pp-f j n2-jn, c-acp p-acp d n1 j cc j p-acp d n1.
Nothing of education, honour, estate, comliness, greatness of relations, ampleness of worldly enjoyments could be modestly wished beyond what they seemed to enjoy;
Nothing of education, honour, estate, comeliness, greatness of relations, ampleness of worldly enjoyments could be modestly wished beyond what they seemed to enjoy;
both of them in the flower of their age, in the conspicuity of grand fortunes and honours, in the probability of long enjoying all those happinesses which are attainable under the Sun:
both of them in the flower of their age, in the conspicuity of grand fortune's and honours, in the probability of long enjoying all those Happinesses which Are attainable under the Sun:
d pp-f pno32 p-acp dt n1 pp-f po32 n1, p-acp dt n1 pp-f j n2 cc n2, p-acp dt n1 pp-f av-j vvg d d n2 r-crq vbr j p-acp dt n1:
all their humane hopes, and joys, and honours buried in the dust; the one before she was 27. years old, the other before he had compleated four and twenty.
all their humane hope's, and Joys, and honours buried in the dust; the one before she was 27. Years old, the other before he had completed four and twenty.
d po32 j n2, cc n2, cc n2 vvn p-acp dt n1; dt crd c-acp pns31 vbds crd n2 j, dt j-jn c-acp pns31 vhd vvd crd cc crd.
So great and neer experiments are these two for the confirmation of those two verses, used to display the excellent emptiness and glorious nothingness of this world and present life;
So great and near experiments Are these two for the confirmation of those two Verses, used to display the excellent emptiness and glorious nothingness of this world and present life;
av j cc av-j n2 vbr d crd p-acp dt n1 pp-f d crd n2, vvd pc-acp vvi dt j n1 cc j n1 pp-f d n1 cc j n1;
of which subject, as many pens and wits have largely descanted, so none have expressed more in few words then he that made this distich, Punctum, bulla, vitrum, glacies, flos, fabula, fumus, Ʋmbra, cinis, somnus, vox, sonus, aura, nihil. Thus in prose.
of which Subject, as many pens and wits have largely descanted, so none have expressed more in few words then he that made this distich, Punctum, bulla, vitrum, Glacies, flos, fabula, Fumes, Ʋmbra, Cinis, somnus, vox, Sound, aura, nihil. Thus in prose.
pp-f r-crq n-jn, c-acp d vvz cc n2 vhb av-j vvn, av pix vhb vvn av-dc p-acp d n2 av pns31 cst vvd d n1, fw-la, fw-la, fw-la, n2, fw-la, fw-la, fw-la, fw-la, fw-la, fw-la, fw-la, fw-la, fw-fr, fw-la. av p-acp n1.
No point is more concise, no bubble more pompously swelling and suddenly vanishing, no glass more brittle, no ice more self-dissolving, no flower more fair and fading, no tale more short and fabulous, no shadow less substantial, no ashes more easily scattered and never to be recollected, no sleep or dream more delighting and deceiving, no voice more vanishing, no sound more transient, no breath more soft and unseen;
No point is more concise, no bubble more pompously swelling and suddenly vanishing, no glass more brittle, no ice more self-dissolving, no flower more fair and fading, no tale more short and fabulous, no shadow less substantial, no Ashes more Easily scattered and never to be recollected, no sleep or dream more delighting and deceiving, no voice more vanishing, no found more Transient, no breath more soft and unseen;
uh-dx vvi vbz av-dc j, dx vvi av-dc av-j vvg cc av-j vvg, dx n1 av-dc j, dx n1 av-dc j, dx n1 av-dc j cc j-vvg, dx n1 av-dc j cc j, dx n1 av-dc j, av-dx n2 av-dc av-j vvn cc av-x pc-acp vbi vvd, dx vvi cc vvb av-dc vvg cc vvg, dx n1 av-dc vvg, dx j av-dc j, dx n1 av-dc j cc j;
and ended with tears: An Egyptian reed, on which if the heart of man leanes it soon fails, and the defeats of it pierce the very soul. O what a small thread is this on which we poor wretches hang the weight of our eternal state, the great interests of our immortal souls; while we delay our repentance, multiply our sins, dayly and hourly adding burthen to a crazy vessel, which is leakey with its own infirmities,
and ended with tears: an Egyptian reed, on which if the heart of man leans it soon fails, and the defeats of it pierce the very soul. O what a small thread is this on which we poor wretches hang the weight of our Eternal state, the great interests of our immortal Souls; while we Delay our Repentance, multiply our Sins, daily and hourly adding burden to a crazy vessel, which is leakey with its own infirmities,
O ye sons and daughters of men, who are lifted up, filled and stretched to the highest pitch and uttermost extents of pride, self-conceit, vain-glory; who have already deified your selves in your owne imaginations of your heaven upon earth, your humane happinesses; who expect that all that see you should admire and adore you, as creatures so compleatly blest that the Angels or Gods themselves have cause to envy you,
Oh you Sons and daughters of men, who Are lifted up, filled and stretched to the highest pitch and uttermost extents of pride, self-conceit, vainglory; who have already deified your selves in your own Imaginations of your heaven upon earth, your humane Happinesses; who expect that all that see you should admire and adore you, as creatures so completely blessed that the Angels or God's themselves have cause to envy you,
uh pn22 n2 cc n2 pp-f n2, r-crq vbr vvn a-acp, vvn cc vvn p-acp dt js n1 cc j n2 pp-f n1, n1, n1; r-crq vhb av vvn po22 n2 p-acp po22 d n2 pp-f po22 n1 p-acp n1, po22 j n2; r-crq vvb cst d cst vvb pn22 vmd vvi cc vvb pn22, p-acp n2 av av-j vvn cst dt n2 cc n2 px32 vhb n1 pc-acp vvi pn22,
when you are so fair, so fine, so young, so lovely, so witty, so nobly descended, so mightily befriended, so invested with honour, so fortified with power, so furnished with estate, so attended with servants, so lodged in sumptuous palaces, so surrounded with all manner of pleasures, so over-flowing with all sensible contents of life. See, see in this and the like sad spectacles of vanity, mortality, and misery, What a perfection of folly, what an apparent madnevs it is for you to be high-minded, to be proud of any thing you enjoy here, to trust in your uncertain riches, and not in the living God. You may as justly swell,
when you Are so fair, so fine, so young, so lovely, so witty, so nobly descended, so mightily befriended, so invested with honour, so fortified with power, so furnished with estate, so attended with Servants, so lodged in sumptuous palaces, so surrounded with all manner of pleasures, so overflowing with all sensible contents of life. See, see in this and the like sad spectacles of vanity, mortality, and misery, What a perfection of folly, what an apparent madnevs it is for you to be High-minded, to be proud of any thing you enjoy Here, to trust in your uncertain riches, and not in the living God. You may as justly swell,
c-crq pn22 vbr av j, av j, av j, av j, av j, av av-j vvn, av av-j vvn, av vvn p-acp n1, av vvn p-acp n1, av vvn p-acp n1, av vvn p-acp n2, av vvn p-acp j n2, av vvn p-acp d n1 pp-f n2, av j p-acp d j n2 pp-f n1. vvb, vvb p-acp d cc dt j j n2 pp-f n1, n1, cc n1, r-crq dt n1 pp-f n1, r-crq dt j n2 pn31 vbz p-acp pn22 pc-acp vbi j, pc-acp vbi j pp-f d n1 pn22 vvb av, pc-acp vvi p-acp po22 j n2, cc xx p-acp dt vvg np1. pn22 vmb a-acp av-j vvi,
as against all that is in the world, which is of a puffing and exalting nature, (as the lust of the eyes, the lust of the flesh, and the pride of life ) so against all those flatuous and high imaginations of our hearts.
as against all that is in the world, which is of a puffing and exalting nature, (as the lust of the eyes, the lust of the Flesh, and the pride of life) so against all those flatuous and high Imaginations of our hearts.
c-acp p-acp d d vbz p-acp dt n1, r-crq vbz pp-f dt vvg cc j-vvg n1, (c-acp dt n1 pp-f dt n2, dt n1 pp-f dt n1, cc dt n1 pp-f n1) av p-acp d d j cc j n2 pp-f po12 n2.
and in his own mistaken fancies of earthly felicity. It is among the mementos of the ancient Greeks, Being momentany and mortal, it well becomes all mankind to be very lowly minded, to walk humbly before their God:
and in his own mistaken fancies of earthly felicity. It is among the mementos of the ancient Greeks, Being momentany and Mortal, it well becomes all mankind to be very lowly minded, to walk humbly before their God:
cc p-acp po31 d j-vvn n2 pp-f j n1. pn31 vbz p-acp dt n2 pp-f dt j np1, vbg n1 cc j-jn, pn31 av vvz d n1 pc-acp vbi j av-j vvn, p-acp vvb av-j p-acp po32 n1:
not to build upon so loose a foundation, which like quick-sands, or quagmires, in a short time swallow and bury up the building which is set upon them.
not to built upon so lose a Foundation, which like quicksands, or quagmires, in a short time swallow and bury up the building which is Set upon them.
xx pc-acp vvi p-acp av j dt n1, r-crq j n2, cc n2, p-acp dt j n1 vvi cc vvi a-acp dt vvg r-crq vbz vvn p-acp pno32.
How ridiculous would he be that should bestow much time to hew, and square, and polish cakes of ice, in order to build himself a splendid and perspicuous palace, which he should fancy to be like the Chrystal Firmament, and comparable to the etherial mansions of heaven. (Magno conatu nugas agimus.) Truly such are the industrious self-cheats of those who fancy to themselves rare felicities or real fulness in this life, so greedily feeding on the East-wind and ashes, the pleasures of sense, which blast our fouls and abase them,
How ridiculous would he be that should bestow much time to hew, and square, and polish cakes of ice, in order to built himself a splendid and perspicuous palace, which he should fancy to be like the Crystal Firmament, and comparable to the Etherial mansions of heaven. (Magno conatu Nugas agimus.) Truly such Are the Industria self-cheats of those who fancy to themselves rare felicities or real fullness in this life, so greedily feeding on the East wind and Ashes, the pleasures of sense, which blast our fouls and abase them,
c-crq j vmd pns31 vbi cst vmd vvi d n1 p-acp vvb, cc n-jn, cc vvi n2 pp-f n1, p-acp n1 pc-acp vvi px31 dt j cc j n1, r-crq pns31 vmd vvi pc-acp vbi av-j dt n1 n1, cc j p-acp dt j n2 pp-f n1. (fw-la fw-la fw-la fw-la.) av-j d vbr dt j j pp-f d r-crq n1 p-acp px32 j n2 cc j n1 p-acp d n1, av av-j vvg p-acp dt n1 cc n2, dt n2 pp-f n1, r-crq n1 po12 n2 cc vvi pno32,
No man takes the true dimensions of life, who doth (not as Pythagoras did the Pyramids ) measure it by the shadows of death. Nor do we begin truly to live as rational and religious creatures, till we lay to heart the true state and proportion of this life; of which we are but Tenants at will, having no lease, much less see simple or inheritance,
No man Takes the true dimensions of life, who does (not as Pythagoras did the Pyramids) measure it by the shadows of death. Nor do we begin truly to live as rational and religious creatures, till we lay to heart the true state and proportion of this life; of which we Are but Tenants At will, having no lease, much less see simple or inheritance,
but are at the will of the Lord to be turned out of house and home at a moments warning. Blessed God! If we laid this to heart as we should, what manner of men and women should we be, in all humble, holy, and heavenly conversation, as St. Peter writes;
but Are At the will of the Lord to be turned out of house and home At a moments warning. Blessed God! If we laid this to heart as we should, what manner of men and women should we be, in all humble, holy, and heavenly Conversation, as Saint Peter writes;
cc-acp vbr p-acp dt vmb pp-f dt n1 pc-acp vbi vvn av pp-f n1 cc n1-an p-acp dt ng1 n1. vvn np1 cs pns12 vvd d p-acp n1 c-acp pns12 vmd, q-crq n1 pp-f n2 cc n2 vmd pns12 vbi, p-acp d j, j, cc j n1, c-acp n1 np1 vvz;
5. Add to the thoughts of lifes frailty and vanity the certain uncertainty, and inevitable necessity of death: A subject adorned by many pens, illustrated by frequent Funerals, meeting us every moment, and at every turn;
5. Add to the thoughts of life's frailty and vanity the certain uncertainty, and inevitable necessity of death: A Subject adorned by many pens, illustrated by frequent Funerals, meeting us every moment, and At every turn;
crd vvb p-acp dt n2 pp-f n2 n1 cc n1 dt j n1, cc j n1 pp-f n1: dt n-jn vvn p-acp d n2, vvn p-acp j n2, vvg pno12 d n1, cc p-acp d n1;
as to any pious improvement. Xerxes is reported to have wept, when seeing his vast Army, which made a million of fighting men, he considered how one century of years would mow them all down as so many flowers, or spires of grass in a field.
as to any pious improvement. Xerxes is reported to have wept, when seeing his vast Army, which made a million of fighting men, he considered how one century of Years would mow them all down as so many flowers, or spires of grass in a field.
c-acp p-acp d j n1. np1 vbz vvn pc-acp vhi vvn, c-crq vvg po31 j n1, r-crq vvd dt crd pp-f j-vvg n2, pns31 vvd c-crq crd n1 pp-f n2 vmd vvi pno32 d a-acp c-acp av d n2, cc n2 pp-f n1 p-acp dt n1.
The softness of Christians hearts should go beyond the savageness of such an Heathen: He considered the breaking of the box, but he was not sensible of those sweet resentments, that savour of life unto life which a wise and gracious heart extracts out of the objects and meditations of death.
The softness of Christians hearts should go beyond the savageness of such an Heathen: He considered the breaking of the box, but he was not sensible of those sweet resentments, that savour of life unto life which a wise and gracious heart extracts out of the objects and meditations of death.
dt n1 pp-f np1 n2 vmd vvi p-acp dt n1 pp-f d dt j-jn: pns31 vvn dt n-vvg pp-f dt n1, p-acp pns31 vbds xx j pp-f d j n2, cst n1 pp-f n1 p-acp n1 r-crq dt j cc j n1 vvz av pp-f dt n2 cc n2 pp-f n1.
He had only the eyes of experience, sense, and reason, but not of grace and religion, which looks through the dark mist and medium of death to the prospect of a true and eternal life.
He had only the eyes of experience, sense, and reason, but not of grace and Religion, which looks through the dark missed and medium of death to the prospect of a true and Eternal life.
pns31 vhd av-j dt n2 pp-f n1, n1, cc n1, p-acp xx pp-f n1 cc n1, r-crq vvz p-acp dt j n1 cc fw-la pp-f n1 p-acp dt n1 pp-f dt j cc j n1.
That great Persian Commander, as the Roman Emperors after him, (when they caused to be proclaimed at their greatest secular Interludes, and most solemn Pageants, which were presented but once in an hundred years, Come and see those shows, which no man living ever did see heretofore, nor shall ever see again.
That great Persian Commander, as the Roman Emperor's After him, (when they caused to be proclaimed At their greatest secular Interludes, and most solemn Pageants, which were presented but once in an hundred Years, Come and see those shows, which no man living ever did see heretofore, nor shall ever see again.
cst j jp n1, c-acp dt np1 n2 p-acp pno31, (c-crq pns32 vvd pc-acp vbi vvn p-acp po32 js j n2, cc av-ds j n2, r-crq vbdr vvn p-acp a-acp p-acp dt crd n2, vvb cc vvi d n2, r-crq dx n1 vvg av vdd vvi av, ccx vmb av vvi av.
) These men, I say, had the Moon and Stars of common reason and experience, to shew them their own and other mens mortality; but they wanted the beams of the Sun of righteousness, the light of God's word in the Scriptures;
) These men, I say, had the Moon and Stars of Common reason and experience, to show them their own and other men's mortality; but they wanted the beams of the Sun of righteousness, the Light of God's word in the Scriptures;
) d n2, pns11 vvb, vhd dt n1 cc n2 pp-f j n1 cc n1, pc-acp vvi pno32 po32 d cc j-jn ng2 n1; p-acp pns32 vvd dt n2 pp-f dt n1 pp-f n1, dt n1 pp-f npg1 n1 p-acp dt n2;
An Oracle which presently began to be fulfilled as soon as the condition was forfeited, just as the sea ebbs from the very first minute of its recess or abatement,
an Oracle which presently began to be fulfilled as soon as the condition was forfeited, just as the sea ebbs from the very First minute of its recess or abatement,
dt n1 r-crq av-j vvd pc-acp vbi vvn a-acp av p-acp dt n1 vbds vvn, av c-acp dt n1 vvz p-acp dt av ord n1 pp-f po31 n1 cc n1,
so the life of man ran to waste and the exhaustings of death, so soon as it ceased to have communion and supplies of immortal influx from the God of life. When the intercourse between the spring and the current is once stopped and obstructed, the constancy, fulness,
so the life of man ran to waste and the exhaustings of death, so soon as it ceased to have communion and supplies of immortal influx from the God of life. When the intercourse between the spring and the current is once stopped and obstructed, the constancy, fullness,
av dt n1 pp-f n1 vvd pc-acp vvi cc dt n2-vvg pp-f n1, av av c-acp pn31 vvd pc-acp vhi n1 cc n2 pp-f j n1 p-acp dt np1 pp-f n1. c-crq dt n1 p-acp dt n1 cc dt n1 vbz a-acp vvn cc vvn, dt n1, n1,
and though we can die but one death in the conquest or completion, yet how many legions of deaths are ever marching in array against us, both as to the menacing preparation without us,
and though we can die but one death in the conquest or completion, yet how many legions of death's Are ever marching in array against us, both as to the menacing preparation without us,
cc cs pns12 vmb vvi p-acp crd n1 p-acp dt n1 cc n1, av c-crq d n2 pp-f n2 vbr av vvg p-acp vvb p-acp pno12, d c-acp p-acp dt j-vvg n1 p-acp pno12,
Thus the Philosophers discoursed, when death striking upon their hard and flinty hearts, they saw by the sparks or strictures of reason their own mortal condition.
Thus the Philosophers discoursed, when death striking upon their hard and flinty hearts, they saw by the sparks or strictures of reason their own Mortal condition.
av dt n2 vvn, c-crq n1 vvg p-acp po32 j cc j n2, pns32 vvd p-acp dt n2 cc n2 pp-f n1 po32 d j-jn n1.
this King of terror, as Job calls death, is (verè Rex Catholicus) truely a Catholick King, reigning over all, as the Apostle Paul expresses it, even those that most glory in their royal priveledges and titles. No Emperor hath any Empire over it nor against it, any more then the Brittish King Canutus of Kent had against the seas incroaching upon his Throne. Or then that cunning Prince Lewis the 11th. of France, who, as Phil. Commines reports, fenced himself, but in vain, with holy reliques, surrounding his body and bed, to see if he could scare away death with those (NONLATINALPHABET) holy terriculaments.
this King of terror, as Job calls death, is (verè Rex Catholicus) truly a Catholic King, reigning over all, as the Apostle Paul Expresses it, even those that most glory in their royal privileges and titles. No Emperor hath any Empire over it nor against it, any more then the Brit King Canute of Kenned had against the Seas encroaching upon his Throne. Or then that cunning Prince Lewis the 11th. of France, who, as Philip Commines reports, fenced himself, but in vain, with holy Relics, surrounding his body and Bed, to see if he could scare away death with those () holy terriculaments.
d n1 pp-f n1, p-acp n1 vvz n1, vbz (fw-la fw-la np1) av-j dt njp n1, vvg p-acp d, p-acp dt n1 np1 vvz pn31, av d cst ds n1 p-acp po32 j n2 cc n2. av-dx n1 vhz d n1 p-acp pn31 cc p-acp pn31, d dc cs dt jp n1 np1 pp-f vvd vhd p-acp dt n2 j-vvg p-acp po31 n1. cc av d j-jn n1 np1 dt ord. pp-f np1, r-crq, c-acp np1 np1 n2, vvd px31, p-acp p-acp j, p-acp j n2, vvg po31 n1 cc n1, pc-acp vvi cs pns31 vmd vvi av n1 p-acp d () j n2.
No Protectors can protect themselves or others from this civil war, this intestine enemy, which is unavoidable, irresistable, which hath all the engines for battering, and arts of undermining us.
No Protectors can Pact themselves or Others from this civil war, this intestine enemy, which is unavoidable, irresistible, which hath all the Engines for battering, and arts of undermining us.
uh-dx n2 vmb vvi px32 cc n2-jn p-acp d j n1, d j n1, r-crq vbz j, j, r-crq vhz d dt n2 p-acp vvg, cc n2 pp-f vvg pno12.
nor favour nor power, nor Courts nor Crowns, nor the surest defensative under heaven against men, which is a valiant and faithful Army, these are all as bulrushes and straws in the way of death, which is the way of all the living.
nor favour nor power, nor Courts nor Crowns, nor the Surest defensative under heaven against men, which is a valiant and faithful Army, these Are all as Bulrushes and straws in the Way of death, which is the Way of all the living.
ccx n1 ccx n1, ccx n2 ccx n2, ccx dt js j p-acp n1 p-acp n2, r-crq vbz dt j cc j n1, d vbr d c-acp n2 cc n2 p-acp dt n1 pp-f n1, r-crq vbz dt n1 pp-f d dt j-vvg.
Among whom none ever was sufficient to answer that Question, Psal. 89.48. What man is he that liveth and shall not see death? Shall he deliver his soule from the hand of the grave?
Among whom none ever was sufficient to answer that Question, Psalm 89.48. What man is he that lives and shall not see death? Shall he deliver his soul from the hand of the grave?
p-acp ro-crq pix av vbds j pc-acp vvi d vvb, np1 crd. q-crq n1 vbz pns31 cst vvz cc vmb xx vvi n1? vmb pns31 vvi po31 n1 p-acp dt n1 pp-f dt j?
as one of us, in the form of sinful flesh, Death, though he had no just claim against him, because no guile or sin was found in him, yet used its prerogative.
as one of us, in the from of sinful Flesh, Death, though he had no just claim against him, Because no guile or since was found in him, yet used its prerogative.
And though this blessed Messias could not be forced (no man taking his life from him) yet he yielded to doe the lowest homage to death as a man (not without great horror of that cup) yea, humbling himself even to the death of the crosse, and to the prison of the grave, for a short time;
And though this blessed Messias could not be forced (no man taking his life from him) yet he yielded to do the lowest homage to death as a man (not without great horror of that cup) yea, humbling himself even to the death of the cross, and to the prison of the grave, for a short time;
cc cs d vvn np1 vmd xx vbi vvn (dx n1 vvg po31 n1 p-acp pno31) av pns31 vvd pc-acp vdi dt js n1 p-acp n1 p-acp dt n1 (xx p-acp j n1 pp-f d n1) uh, vvg px31 av p-acp dt n1 pp-f dt n1, cc p-acp dt n1 pp-f dt n1, p-acp dt j n1;
To others indeed, that are either Infidel Heathens, or unchristian Christians, which have but forms and no power of godliness, on whose hearts the death of Christ hath not yet wrought as a corrasive against sin, and a cordial against death;
To Others indeed, that Are either Infidel heathens, or unchristian Christians, which have but forms and no power of godliness, on whose hearts the death of christ hath not yet wrought as a corrasive against since, and a cordial against death;
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infinitely to be dreaded, because he threatens them with a total and entire death; not onely to their estates and honours, pleasures, power, friends and bodies,
infinitely to be dreaded, Because he threatens them with a total and entire death; not only to their estates and honours, pleasures, power, Friends and bodies,
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If death prevailed so far upon the Son of God, how far will its vastations reach upon those that are the children of the flesh only, that is, of the Devil, and properly NONLATINALPHABET sons of death.
If death prevailed so Far upon the Son of God, how Far will its vastations reach upon those that Are the children of the Flesh only, that is, of the devil, and properly Sons of death.
Nothing is left him for ever, of which it may be said, In this he lives; as in the houses of the Egyptians there was none in which there was not one dead, yea the first born.
Nothing is left him for ever, of which it may be said, In this he lives; as in the houses of the egyptians there was none in which there was not one dead, yea the First born.
and his memorial perisheth: For his fair and costly Monument (Et habent sua fata Sepulchra.) These in revolutions of time, either by the rough hand of war, overturning all things;
and his memorial Perishes: For his fair and costly Monument (Et habent sua fata Sepulchra.) These in revolutions of time, either by the rough hand of war, overturning all things;
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or by the gentle and leisurely thawings of peace, melt and moulder away, till they bury themselves in their own dust, which were designed as repositories and conservatories of their Masters.
or by the gentle and leisurely thawings of peace, melt and moulder away, till they bury themselves in their own dust, which were designed as Repositories and Conservatories of their Masters.
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nor doth a man know in what moment it may be sprung to his utter dissipation. We know not at what hour of the day, or watch of the night this notable Thief will come to break up our house of clay,
nor does a man know in what moment it may be sprung to his utter dissipation. We know not At what hour of the day, or watch of the night this notable Thief will come to break up our house of clay,
and he is but the Vancourrier of our Judge, whose counsel is holy and wholsome, advising all his disciples to watch and pray, lest we be surprised at unawares by the arrests of Death and Judgment.
and he is but the Vancourrier of our Judge, whose counsel is holy and wholesome, advising all his Disciples to watch and pray, lest we be surprised At unawares by the arrests of Death and Judgement.
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and yet they cannot long escape the Bayliffs and Jaylors hand, nor by any artifices avoid that prison, out of which is no redemption till a man hath paid the uttermost farthing;
and yet they cannot long escape the Bailiffs and Jailors hand, nor by any artifices avoid that prison, out of which is no redemption till a man hath paid the uttermost farthing;
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that is never, unlesse while we are in the way we agree with our merciful Creditor, who is ready upon our humble request to forgive us all that we owe him,
that is never, unless while we Are in the Way we agree with our merciful Creditor, who is ready upon our humble request to forgive us all that we owe him,
and capacity of reconciliation and happy accord; to adventure so precious and momentary an opportunity, upon which depends our everlasting fate in weal or woe; never stirring up any Sympathies in our souls toward our Saviours death,
and capacity of reconciliation and happy accord; to adventure so precious and momentary an opportunity, upon which depends our everlasting fate in weal or woe; never stirring up any Sympathies in our Souls towards our Saviors death,
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never to return any holy Ecchoes or humble Amens either to the precepts or promises, terrors or comforts of Gods word; but as if stark deaf, and quite dead, so we are utterly dumb and unmoved as to all that is thundred and lightned from heaven, to all that Gods Embassadors, those Boanerges and Barnabasses, sonnes of thunder or of consolation, daily cry unto us with infinite counsels and reproofs, Sermons and prayers, inviting and beseeching men to pity themselves, to flee from the wrath that is to come, to disarm Death,
never to return any holy Echoes or humble Amens either to the Precepts or promises, terrors or comforts of God's word; but as if stark deaf, and quite dead, so we Are utterly dumb and unmoved as to all that is thundered and lightened from heaven, to all that God's ambassadors, those Boanerges and Barnabas's, Sons of thunder or of consolation, daily cry unto us with infinite Counsels and reproofs, Sermons and Prayers, inviting and beseeching men to pity themselves, to flee from the wrath that is to come, to disarm Death,
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There is no rock that Ministers should more avoid thenthis of giving people any encouragement to delay their repentance, which no man may upon good grounds do e that hath not any assurance of his life, nor any insurance against death.
There is no rock that Ministers should more avoid thenthis of giving people any encouragement to Delay their Repentance, which no man may upon good grounds do e that hath not any assurance of his life, nor any insurance against death.
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Nor doth any thing usually more contribute to this vulgar presumption and dilatories then the courting and complementing with the dead and living too in Funeral Sermons, making them rather Panegyricks and Harangues of commendation to the dead,
Nor does any thing usually more contribute to this Vulgar presumption and dilatories then the courting and Complimenting with the dead and living too in Funeral Sermons, making them rather Panegyrics and Harangues of commendation to the dead,
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when neither the life nor the death of the interred gave any pregnant evidences of such grace and comfort as deserves either the commendation or imitation of the living. No;
when neither the life nor the death of the interred gave any pregnant evidences of such grace and Comfort as deserves either the commendation or imitation of the living. No;
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so they ought to be serious, severe, and wholly circumcised, as to all danger of sowing pillows under the elbows of the living, or of dawbing with any untempered mortar; and no lesse from whiting the Sepulchres of the dead, as if there were no rottenness in their bones. Preachers should in no point of their Embassy be more rigid, exact, precise and punctual, then in urging that which was Christs and his forerunners first Text and Sermon, Repent, for the Kingdome of God is at hand.
so they ought to be serious, severe, and wholly circumcised, as to all danger of sowing pillows under the elbows of the living, or of daubing with any untempered mortar; and no less from whiting the Sepulchres of the dead, as if there were no rottenness in their bones. Preachers should in no point of their Embassy be more rigid, exact, precise and punctual, then in urging that which was Christ and his forerunners First Text and Sermon, repent, for the Kingdom of God is At hand.
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As the Roman Legate or Consul Marcus Popilius circumscribed with a wand he had in his hand the person and answer of the proud King Antiochus, when he, desiring time to resolve of war or peace, which was offered him, was confined to give his definitive answer before he stirred a step out of that litle circle:
As the Roman Legate or Consul Marcus Popilius circumscribed with a wand he had in his hand the person and answer of the proud King Antiochus, when he, desiring time to resolve of war or peace, which was offered him, was confined to give his definitive answer before he stirred a step out of that little circle:
So concise and peremptory are Gods commands, and so must be our conjureings and requirings of all men every where to repent and turn to the Lord, young as well as old;
So concise and peremptory Are God's commands, and so must be our conjureings and requirings of all men every where to Repent and turn to the Lord, young as well as old;
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if we seem religiously rude, and piously uncivil with you, even pulling, and snatching, and haling you while you are lingring, as the Angels did Lot out of Sodom, or as fire-brands out of the fire.
if we seem religiously rude, and piously Uncivil with you, even pulling, and snatching, and haling you while you Are lingering, as the Angels did Lot out of Sodom, or as firebrands out of the fire.
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You must therefore forgive those kind and charitable injuries we sometimes seem to doe you by our Christian importunities, which are but the effects of our fidelity to you, to our own souls, and to God.
You must Therefore forgive those kind and charitable injuries we sometime seem to do you by our Christian importunities, which Are but the effects of our Fidis to you, to our own Souls, and to God.
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Seneca in his concise and witty way can tell us, how necessary it is to be as passengers on the shore that expect a fair wind and passage by Sea, alwayes in readiness, to have our packs and truncks packed up, that we may answer the first summons of the Master or Pilot, who when he calls to be gone, will stay for no mans occasions.
Senecca in his concise and witty Way can tell us, how necessary it is to be as passengers on the shore that expect a fair wind and passage by Sea, always in readiness, to have our packs and trunks packed up, that we may answer the First summons of the Master or Pilot, who when he calls to be gone, will stay for no men occasions.
of every history they read, which alwayes closeth with the worke of death, drawing this black vail of burial and oblivion over all the pomp and glory, strength and victory, pleasures and passions of the world,
of every history they read, which always closeth with the work of death, drawing this black Vail of burial and oblivion over all the pomp and glory, strength and victory, pleasures and passion of the world,
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so is every meal they eat, which is but a daily subsidy given to the body to relieve its daily expences and decays, which are the secret depredations and essayes of death.
so is every meal they eat, which is but a daily subsidy given to the body to relieve its daily expenses and decays, which Are the secret depredations and essays of death.
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We should take, yea and make many occasions to reflect soberly upon this meditation, and lay death to heart, that the defensative of repentance may the better work upon our souls,
We should take, yea and make many occasions to reflect soberly upon this meditation, and lay death to heart, that the defensative of Repentance may the better work upon our Souls,
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Death doth not alwayes so befriend either Physicians gaines, or their patients designs, as to vouchsafe them the benefit of a lingring sickness, or a leisurely death
Death does not always so befriend either Physicians gains, or their patients designs, as to vouchsafe them the benefit of a lingering sickness, or a leisurely death
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when the flood began to be poured down upon the Old world of ungodly men, who so long neglected their temporal and eternal safety, by delaying their repentance when they had Gods warning by Noahs preaching for an hundred years, that of so many millions of mankind which in that generative and vivacious age had peopled and overstock'd the earth, there should be but eight persons found fit to be preserved alive in the Ark, which afforded room for birds, beasts, and serpents, but not for wicked and impenitent men, who had refused the voice of God calling them so long,
when the flood began to be poured down upon the Old world of ungodly men, who so long neglected their temporal and Eternal safety, by delaying their Repentance when they had God's warning by Noahs preaching for an hundred Years, that of so many millions of mankind which in that generative and vivacious age had peopled and overstocked the earth, there should be but eight Persons found fit to be preserved alive in the Ark, which afforded room for Birds, beasts, and Serpents, but not for wicked and impenitent men, who had refused the voice of God calling them so long,
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so oft, to repentance; as he now doth every where, by that (Tuba Evangelii) Trumpet of the Gospel, which is but the (Praecentor) first peal and noise of the last Trumpet: The one calls us so to prepare for Death, that we may stand with comfort in the day of Judgment; the other will call us out of a state of death to the eternal doom of that last day of Judgment.
so oft, to Repentance; as he now does every where, by that (Tuba Evangelii) Trumpet of the Gospel, which is but the (Preceptor) First peal and noise of the last Trumpet: The one calls us so to prepare for Death, that we may stand with Comfort in the day of Judgement; the other will call us out of a state of death to the Eternal doom of that last day of Judgement.
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and daily renewed, never intermitted, because of daily failings. All the parenthesis of businesse, as to secular affairs, should not interrupt the series,
and daily renewed, never intermitted, Because of daily failings. All the parenthesis of business, as to secular affairs, should not interrupt the series,
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which is the work of works, the first rough-hewing and foundation of the great building of our eternal salvation? Hast thou time to dresse & undresse thy body, to eat and drink, and sleep;
which is the work of works, the First rough-hewing and Foundation of the great building of our Eternal salvation? Hast thou time to dress & undress thy body, to eat and drink, and sleep;
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yea to gratifie thy senses in all sorts of pleasures, and to attend nature in the most sordid necessities; and yet canst find no time to repent, no nor to admit one serious thought of repentance to lodge in thy soul one day, one hour, no not one minute? Yea, canst thou find time to sin all manner of sins over and over, that thou thinkest safe from the vengeance of man;
yea to gratify thy Senses in all sorts of pleasures, and to attend nature in the most sordid necessities; and yet Canst find no time to Repent, no nor to admit one serious Thought of Repentance to lodge in thy soul one day, one hour, no not one minute? Yea, Canst thou find time to sin all manner of Sins over and over, that thou Thinkest safe from the vengeance of man;
No time in riper years to repent of the inordinate hears of youth, to quench the flames of extravagant lusts? (which God and nature, reason and Religion command to be confined,
No time in riper Years to Repent of the inordinate hears of youth, to quench the flames of extravagant Lustiest? (which God and nature, reason and Religion command to be confined,
as fire, to their proper hearths and chimneys, the order of modesty and chastity, but they are not allowed to set fire on the house-top, to the fighting against,
as fire, to their proper hearths and Chimneys, the order of modesty and chastity, but they Are not allowed to Set fire on the housetop, to the fighting against,
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when gray hairs are here and there, when thy eyes grow dim, and the shadowes long, to repent of thy former misdemeanors, thy neglects and slightings of God, thy despising his mercies, thy uncharitableness, sacriledge, cruelty, oppressions, hypocrisie, lying, swearing, murthers, blasphemies, insolencies, hardness and impenitency carried on against thy God and thy Saviour, thy Mediator and thy own soul, with so high an hand, so long a time?
when grey hairs Are Here and there, when thy eyes grow dim, and the shadows long, to Repent of thy former misdemeanors, thy neglects and slightings of God, thy despising his Mercies, thy uncharitableness, sacrilege, cruelty, oppressions, hypocrisy, lying, swearing, murders, Blasphemies, insolences, hardness and impenitency carried on against thy God and thy Saviour, thy Mediator and thy own soul, with so high an hand, so long a time?
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if but one of them had well fixed it selfe upon thy heart and conscience, it would move thee to the speedy thoughts and essays of repentance; at least to pare off the superfluity of thy sins,
if but one of them had well fixed it self upon thy heart and conscience, it would move thee to the speedy thoughts and essays of Repentance; At least to pare off the superfluity of thy Sins,
and that excess of riot, which argue more a monster then a man, and a Divel then a Christian, who loves darkness more then light, and in the midst of that glorious Gospel which hath shined from Patriarchs, Prophets, Apostles, Martyrs, Confessors, all good Christians in all ages and places,
and that excess of riot, which argue more a monster then a man, and a devil then a Christian, who loves darkness more then Light, and in the midst of that glorious Gospel which hath shined from Patriarchs, prophets, Apostles, Martyrs, Confessors, all good Christians in all ages and places,
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In this blight Temple thou affectest the dungeon and vault of thy rotten and nasty lusts, chusing death, and refusing life; digging deeper into hell then when thou mightest make an ascent to heaven, by those gracious means (as the ladders of heaven) which are offer'd thee in precepts, promises, terrors, comforts, holy patterns and great examples set before thee in all grace and virtue;
In this blight Temple thou affectest the dungeon and vault of thy rotten and nasty Lustiest, choosing death, and refusing life; digging Deeper into hell then when thou Mightest make an ascent to heaven, by those gracious means (as the ladders of heaven) which Are offered thee in Precepts, promises, terrors, comforts, holy patterns and great Examples Set before thee in all grace and virtue;
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Surely if thou couldst once meet thy self, that is, thy conscience in the cool of the day, apart from the heats of thy passions, and the rapid torrent of thy foolish and hurtful lusts, thou wouldst bethink thy selfe at length,
Surely if thou Couldst once meet thy self, that is, thy conscience in the cool of the day, apart from the heats of thy passion, and the rapid torrent of thy foolish and hurtful Lustiest, thou Wouldst bethink thy self At length,
It is indeed a sad, uncertain, and uncomfortable work to begin when a man is drawing to his end; then to tune thy soul for God when thy body is most out of tune, and thy mind too;
It is indeed a sad, uncertain, and uncomfortable work to begin when a man is drawing to his end; then to tune thy soul for God when thy body is most out of tune, and thy mind too;
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when the golden bowl, and silver cord of life (as Solomon speaks) are almost broken and loosed? It must needs be an hudling and most confused work then to set thy house in order, I mean that (interiorem animae domum) inward withdrawing room of thy soul, thy heart, (which ought to be as a Temple always fitted for God, purged from sin, adorned with all gracious habits ) then when the Tabernacle, or out-house of thy body, in which thy soul dwels, is wholly out of order, either burning with feavorish flames,
when the golden bowl, and silver cord of life (as Solomon speaks) Are almost broken and loosed? It must needs be an huddling and most confused work then to Set thy house in order, I mean that (interiorem Spirits domum) inward withdrawing room of thy soul, thy heart, (which ought to be as a Temple always fitted for God, purged from since, adorned with all gracious habits) then when the Tabernacle, or outhouse of thy body, in which thy soul dwells, is wholly out of order, either burning with feavorish flames,
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Thou couldst never have chosen a worse or unfitter time to repent, then when the pains of sickness, the inquietudes of body, the impertinent visits of friends, the cryes of relations, the want of sleep, all extremities, the terrors of death,
Thou Couldst never have chosen a Worse or unfitter time to Repent, then when the pains of sickness, the inquietudes of body, the impertinent visits of Friends, the cries of relations, the want of sleep, all extremities, the terrors of death,
and the stupors of soul are before thee, or pressing upon thee. Repentance is a work to be begun seriously, in the most sedate temper of soul, and calmest state of life;
and the stupors of soul Are before thee, or pressing upon thee. Repentance is a work to be begun seriously, in the most sedate temper of soul, and calmest state of life;
when we have most leisure, fewest interruptions, and least diversions, strongest temptations, potentest oppositions, and the greatest abilities of soul to resist them.
when we have most leisure, fewest interruptions, and least diversions, Strongest temptations, potentest oppositions, and the greatest abilities of soul to resist them.
The early repentings in our health are the best Antidotes and Cordials in our sickness, like Summer provisions seasonably laid in against an hard Winter;
The early repentings in our health Are the best Antidotes and Cordials in our sickness, like Summer provisions seasonably laid in against an hard Winter;
nor is there any bitter potion which a sick man is less able or disposed to take then that of Repentance, when he is weak, languishing, sunk, dispirited, almost despairing in his sickness;
nor is there any bitter potion which a sick man is less able or disposed to take then that of Repentance, when he is weak, languishing, sunk, dispirited, almost despairing in his sickness;
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and our miseries hereafter, it were a thousand times better never to be born, or to see the Sun. The great end of our life is first to remove the sordes and rubbidg of our sins, next to build up our souls for God by grace to glory;
and our misery's hereafter, it were a thousand times better never to be born, or to see the Sun. The great end of our life is First to remove the sordes and rubbidg of our Sins, next to built up our Souls for God by grace to glory;
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These are wrought by a double stamp upon the soul: 1. Of fear and terrour, scaring us from sin by the just apprehensions of the anger and wrath of God revealed from heaven,
These Are wrought by a double stamp upon the soul: 1. Of Fear and terror, scaring us from since by the just apprehensions of the anger and wrath of God revealed from heaven,
and in the heart. 2. Of love and mercy, winning us to God by the beauty of holiness, and the brightness of his goodness, which appears in the face of Jesus Christ, set forth in the Evangelical promifes.
and in the heart. 2. Of love and mercy, winning us to God by the beauty of holiness, and the brightness of his Goodness, which appears in the face of jesus christ, Set forth in the Evangelical promises.
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yet it is hard for us to have so clear a sight of God, as may amount to that plerophory, strong comfort and assurance, which a dying man, affected with his condition, would desire even beyond life it self, or a thousand worlds;
yet it is hard for us to have so clear a sighed of God, as may amount to that plerophory, strong Comfort and assurance, which a dying man, affected with his condition, would desire even beyond life it self, or a thousand world's;
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having now before his eyes the dismal aspect of death, the black Abyssus of eternal night, without bounds or bottome, made up of desolation and oblivion at best,
having now before his eyes the dismal aspect of death, the black Abyssus of Eternal night, without bounds or bottom, made up of desolation and oblivion At best,
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and (which is insinitely more horrid) of damnation and eternal torments; a Tophet that burns with much wood, kindled by the breath of Gods displeasure, which none can quench.
and (which is infinitely more horrid) of damnation and Eternal torments; a Tophet that burns with much wood, kindled by the breath of God's displeasure, which none can quench.
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They found Manasses in a prison, and the thief on the Crosse, and the prodigal son at the swine-trough; by which sharp pennances God brought them first to themselves,
They found Manasses in a prison, and the thief on the Cross, and the prodigal son At the swine-trough; by which sharp penances God brought them First to themselves,
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or to occasion the least presumption impenitently to sin away our health, by putting off our turning to God, till the time that we can scarce turn our selves in our bed.
or to occasion the least presumption impenitently to sin away our health, by putting off our turning to God, till the time that we can scarce turn our selves in our Bed.
Repentance like Poetry (for it is a new making of the soul for God, a composing of it to the holy meeters or measures of his Word) requires solitude and recesses of mind, that the heart of man may commune with it self and be still; seriously reflecting upon a mans self, what he is; where he lives; whence he is sprung; whither he tends; to what end he lives;
Repentance like Poetry (for it is a new making of the soul for God, a composing of it to the holy meeters or measures of his Word) requires solitude and Recesses of mind, that the heart of man may commune with it self and be still; seriously reflecting upon a men self, what he is; where he lives; whence he is sprung; whither he tends; to what end he lives;
from what wisedom, power, and goodness all his visible and present comforts flow; what duty and gratitude, what justice and holiness befits him to God and man;
from what Wisdom, power, and Goodness all his visible and present comforts flow; what duty and gratitude, what Justice and holiness befits him to God and man;
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which may without doubt be as capable of an after-happiness or misery, which we call heaven and hell, in their aspects to the supreme and increated good,
which may without doubt be as capable of an after-happiness or misery, which we call heaven and hell, in their aspects to the supreme and increated good,
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as they are here of health or sickness, poverty or riches, honour or disgrace, joy or grief, vexation or pleasure, a momentary heaven or hell in reference to those creature-comforts they enjoy or want.
as they Are Here of health or sickness, poverty or riches, honour or disgrace, joy or grief, vexation or pleasure, a momentary heaven or hell in Referente to those Creature comforts they enjoy or want.
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that removed from the noise and tintamars both of secular incumbrances, or sick annoyances, he may better hear the gentle and orderly voice of God, who is oftner in these silent and soft motions of reason,
that removed from the noise and tintamars both of secular encumbrances, or sick annoyances, he may better hear the gentle and orderly voice of God, who is oftener in these silent and soft motions of reason,
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or were kindly entertained, till the unwelcome trouble of his sickness made him a prisoner to his bed (as the presage of his after-jayls, the grave and hell;) In such cases (I say) no wise and worthy Minister of Christ but will be very wary how by the keyes of the Gospel he shut all disquiet for sin out of such a soule,
or were kindly entertained, till the unwelcome trouble of his sickness made him a prisoner to his Bed (as the presage of his after-jayls, the grave and hell;) In such cases (I say) no wise and worthy Minister of christ but will be very wary how by the keys of the Gospel he shut all disquiet for since out of such a soul,
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'Tis true, in the general he may and must so temper Evangelical dispensations, declaring the riches of Gods mercy and sufficiencies of Christs merits, even to the chiefest of sinners,
It's true, in the general he may and must so temper Evangelical dispensations, declaring the riches of God's mercy and Sufficiencies of Christ merits, even to the chiefest of Sinners,
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provided alwayes on mans part, that he seek the Lord while he may be found, and call upon him while he is near, in the means of grace, in the motions of his spirit, in the corrections of mens own consciences, in the enjoyments of many mercies, in the lengthnings of sinners tranquillity; else such a penal hardness, searedness,
provided always on men part, that he seek the Lord while he may be found, and call upon him while he is near, in the means of grace, in the motions of his Spirit, in the corrections of men's own Consciences, in the enjoyments of many Mercies, in the lengthnings of Sinners tranquillity; Else such a penal hardness, searedness,
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and benummedness, such a giving over to a reprobate sense may befall a man, that he shall have no contrition though he have time, nor comfort though some terrors;
and benumbedness, such a giving over to a Reprobate sense may befall a man, that he shall have no contrition though he have time, nor Comfort though Some terrors;
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or a beast, for pain and fear, yet God will not hear, or answer them; yea their very prayers shall be abominable, because they so long refused to hear and answer Gods cry to them, setting at nought his counsel, &c. Therefore may the Lord justly laugh at their calamity,
or a beast, for pain and Fear, yet God will not hear, or answer them; yea their very Prayers shall be abominable, Because they so long refused to hear and answer God's cry to them, setting At nought his counsel, etc. Therefore may the Lord justly laugh At their calamity,
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and mock when their fear cometh as desolation, and their destruction as a whirlwind. These are terrible checks and coolings as to the hope of an after-crop, or death-bed repentance.
and mock when their Fear comes as desolation, and their destruction as a whirlwind. These Are terrible Checks and coolings as to the hope of an after-crop, or deathbed Repentance.
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In which, at the best advance and proficiency of it, especially in people of riper years and full age, who have filled up the measure of their iniquity, Rom. 2.5. and heaped up nothing but wrath against the day of wrath;
In which, At the best advance and proficiency of it, especially in people of riper Years and full age, who have filled up the measure of their iniquity, Rom. 2.5. and heaped up nothing but wrath against the day of wrath;
yet neither he that thus confesseth and deploreth his sins, nor he that as a Minister takes his confession, only as it is now in humane appearance and by real experience extorted by sickness and terrours,
yet neither he that thus Confesses and deploreth his Sins, nor he that as a Minister Takes his Confessi, only as it is now in humane appearance and by real experience extorted by sickness and terrors,
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neither of them can think that it is either so ingenuous, or can be so comfortable to be driven to God by the scourge of fears, rather then to be drawn to him by the cords of his love so long despised.
neither of them can think that it is either so ingenuous, or can be so comfortable to be driven to God by the scourge of fears, rather then to be drawn to him by the cords of his love so long despised.
but as to this world I am sure there are but rare, that is, few examples in all experience of any whose repentance began in sickness that did ever hold long in their after health and recovery. Commonly all prayers and purposes are put into the grave of forgetfulness,
but as to this world I am sure there Are but rare, that is, few Examples in all experience of any whose Repentance began in sickness that did ever hold long in their After health and recovery. Commonly all Prayers and Purposes Are put into the grave of forgetfulness,
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Object. But I know it will be (here) retorted with quickness upon me by some more morose or petulant sinners, who are only witty to cavil with God, and delude their own soules;
Object. But I know it will be (Here) retorted with quickness upon me by Some more morose or petulant Sinners, who Are only witty to cavil with God, and delude their own Souls;
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or eleventh hour? Is not repentance a grace, and so a gift of God? How vain is it to step unseasonably into the water if the Angel move it not? there may be a royling of the pool by us, but no healing for us.
or eleventh hour? Is not Repentance a grace, and so a gift of God? How vain is it to step unseasonably into the water if the Angel move it not? there may be a roiling of the pool by us, but no healing for us.
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Did not Christ and his Apostles heal many without scruple on their sick beds, as well as those that had firmer health? Nor is Christ to be thought a less ready Physician to sick mens soules then their bodies.
Did not christ and his Apostles heal many without scruple on their sick Beds, as well as those that had firmer health? Nor is christ to be Thought a less ready physician to sick men's Souls then their bodies.
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for till God turn us, we cannot be turned. So that it seems rather a passionate and imperious way of preaching in you, agreeable to your more cholerick or melancholy tempers, which makes you impatient not to be presently obeyed by all men, then any true Divinity;
for till God turn us, we cannot be turned. So that it seems rather a passionate and imperious Way of preaching in you, agreeable to your more choleric or melancholy tempers, which makes you impatient not to be presently obeyed by all men, then any true Divinity;
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Answ. Thus are many men ( ingeniosè nequam & perditè periti, as St. Austin speaks) very acute Sophisters to deceive and damn their own & others souls;
Answer Thus Are many men (ingeniosè nequam & perditè Periti, as Saint Austin speaks) very acute Sophisters to deceive and damn their own & Others Souls;
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Nor is any soul so far off from him, but he can easily and speedily reach them and win them to himself, by the attractions of his infinite goodness and mercy, discovered and offered to them in the blood of Christ.
Nor is any soul so Far off from him, but he can Easily and speedily reach them and win them to himself, by the attractions of his infinite Goodness and mercy, discovered and offered to them in the blood of christ.
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Divines that understand themselves, doe not prejudice or diminish the sweet and soveraign power or freedome of Gods grace, which compleats mans weak endeavours,
Divines that understand themselves, do not prejudice or diminish the sweet and sovereign power or freedom of God's grace, which completes men weak endeavours,
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But yet they justly urge and inculcate upon sinners their daily duty, incumbent upon them and required of them as rational creatures, capable to discern and chuse good and evil, sensible of feares and hopes;
But yet they justly urge and inculcate upon Sinners their daily duty, incumbent upon them and required of them as rational creatures, capable to discern and choose good and evil, sensible of fears and hope's;
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and judgment to come, with offers of mercy in Christ to the highest latitude, and menaces of wrath to eternity upon their impenitency. This is that which is required of them,
and judgement to come, with offers of mercy in christ to the highest latitude, and menaces of wrath to eternity upon their impenitency. This is that which is required of them,
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Let a man by this negative part of repentance (ceasing to doe evil) first make trial in his health to leave any sin to which he hath been addicted and long captivated:
Let a man by this negative part of Repentance (ceasing to do evil) First make trial in his health to leave any since to which he hath been addicted and long captivated:
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and being enamoured with the beauty of holiness, but he shall rejoyce to see the blessings of Gods grace following his first weak endeavors, and dubious industry, in contesting with,
and being enamoured with the beauty of holiness, but he shall rejoice to see the blessings of God's grace following his First weak endeavors, and dubious industry, in contesting with,
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Nor shall any man have cause to complain of Gods defect, as to the completion of his grace, who takes care not to turn that grace into wantonness, which hath appeared to him,
Nor shall any man have cause to complain of God's defect, as to the completion of his grace, who Takes care not to turn that grace into wantonness, which hath appeared to him,
and water the good seeds of grace and vertue, thou wilt in a short time find those wholsome and lively plants grow in thee, to thy great comfort and pleasure;
and water the good seeds of grace and virtue, thou wilt in a short time find those wholesome and lively plants grow in thee, to thy great Comfort and pleasure;
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so to a mind impatient of being poor and base in his sin, it is an unspeakable joy to see himself every day mending in his judgment, prayers, desires, designs, and hearty endeavours.
so to a mind impatient of being poor and base in his since, it is an unspeakable joy to see himself every day mending in his judgement, Prayers, Desires, designs, and hearty endeavours.
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even to far lower degrees of ingratitude and unworthiness, then we can in honour, or will for shame shew toward men that have any power to punish or oblige us:
even to Far lower Degrees of ingratitude and unworthiness, then we can in honour, or will for shame show towards men that have any power to Punish or oblige us:
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only to God we offer such rude and unkind, unholy and unthankful measure, as we would not to a Prince, to a Parent, to any Superiour, no nor to an equal and inferiour, nor a noble enemy;
only to God we offer such rude and unkind, unholy and unthankful measure, as we would not to a Prince, to a Parent, to any Superior, no nor to an equal and inferior, nor a noble enemy;
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The first step to be a good Christian is to be a good man. Right reason is the fair suburbs of Religion: once cease to live as a beast without fear or understanding,
The First step to be a good Christian is to be a good man. Right reason is the fair suburbs of Religion: once cease to live as a beast without Fear or understanding,
And can any rational man, that takes with patience all those bitter potions, those nauseous and painful applications of Physick which are prescribed by Physicians in order to remove dangerous obstructions, to purge out noxious humours,
And can any rational man, that Takes with patience all those bitter potions, those nauseous and painful applications of Physic which Are prescribed by Physicians in order to remove dangerous obstructions, to purge out noxious humours,
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nay desired, yea with great charge be purchased, and shall we be impatient of those restraining and healing methods of repentance, which possibly are less for a time agreable to our corrupted palats and viciated appetites,
nay desired, yea with great charge be purchased, and shall we be impatient of those restraining and healing methods of Repentance, which possibly Are less for a time agreeable to our corrupted palates and viciated appetites,
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yet are the meanes prescribed and dispensed by God himself as proper to heal us of our deadly sins (for so all are unrepented of) and to prepare us for that health which our soules may enjoy by Christ? When once they are rid of those scurvy habits or (NONLATINALPHABET) which customary and prevailing sins bring upon us daily, disposing us to all evil,
yet Are the means prescribed and dispensed by God himself as proper to heal us of our deadly Sins (for so all Are unrepented of) and to prepare us for that health which our Souls may enjoy by christ? When once they Are rid of those scurvy habits or () which customary and prevailing Sins bring upon us daily, disposing us to all evil,
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However the operation or event may be, this I am sure, the duty and work of Ministers is not to dispute nor dispense the the secret workings of Gods grace,
However the operation or event may be, this I am sure, the duty and work of Ministers is not to dispute nor dispense the the secret workings of God's grace,
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or to search the hidden purpose of Gods will, but to declare and preach his revealed will, which is our sanctification by our repenting and amending according to the tenour of the Gospel. Such as deaffen their ears, harden their hearts, and turn their backs on God and the meanes of grace all the time of their strength and health, will find it very hard to see or seek his face in the disorder, darkness,
or to search the hidden purpose of God's will, but to declare and preach his revealed will, which is our sanctification by our repenting and amending according to the tenor of the Gospel. Such as deaffen their ears, harden their hearts, and turn their backs on God and the means of grace all the time of their strength and health, will find it very hard to see or seek his face in the disorder, darkness,
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and clouds of sickness, which is the twilight and evening of Death. As in civil conversation, no man may so presume of Gods providence as to neglect honest industry; so in religious respects, no man may hope for grace that doth not rationally, duely,
and Clouds of sickness, which is the twilight and evening of Death. As in civil Conversation, no man may so presume of God's providence as to neglect honest industry; so in religious respects, no man may hope for grace that does not rationally, duly,
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All blessings temporal and eternal, which are acquirable by, and offered to reasonable creatures, are ordinarily the effects of Gods mercy and mans industry, not of miracles or omnipotence.
All blessings temporal and Eternal, which Are acquirable by, and offered to reasonable creatures, Are ordinarily the effects of God's mercy and men industry, not of Miracles or omnipotence.
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7. In order therefore to promote and speed by Gods assistance our repentance, while we are yet in life and health, we should lay to heart, specially at the summons of another death, What infinite patience and long-suffering it is that hitherto God hath shewed toward thee for many years of vanity,
7. In order Therefore to promote and speed by God's assistance our Repentance, while we Are yet in life and health, we should lay to heart, specially At the summons of Another death, What infinite patience and long-suffering it is that hitherto God hath showed towards thee for many Years of vanity,
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notwithstanding thou hast daily provoked him to his face, yet thou art not to this day cut off from the land of the living, nor is the door of mercy and repentance shut upon thee.
notwithstanding thou hast daily provoked him to his face, yet thou art not to this day Cut off from the land of the living, nor is the door of mercy and Repentance shut upon thee.
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and too much in all reason and gratitude, thus far to have offended a God that is loth to destroy thee, giving thee space to repent? Wilt thou after the hardness of thy heart, and vain confidence of life, still treasure up wrath against the day of wrath? The time past may suffice to give thee sufficient experience how unwilling God is thou shouldest die, and how willing thou shouldst repent and live: Ezek. 33.11.
and too much in all reason and gratitude, thus Far to have offended a God that is loath to destroy thee, giving thee Molle to Repent? Wilt thou After the hardness of thy heart, and vain confidence of life, still treasure up wrath against the day of wrath? The time past may suffice to give thee sufficient experience how unwilling God is thou Shouldst die, and how willing thou Shouldst Repent and live: Ezekiel 33.11.
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(Breve sit quod turpiter audes.) Of a short, precious, and uncertain moment, the least part is too much to be lavished in those wayes, which are not only unprofitable but pernicious. Our whole lives,
(Breve fit quod Turpiter audes.) Of a short, precious, and uncertain moment, the least part is too much to be lavished in those ways, which Are not only unprofitable but pernicious. Our Whole lives,
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Though young and strong men please themselves in the delights of their eyes, and desires of their own hearts, yet they must know that for all these things God will bring them to judgment.
Though young and strong men please themselves in the delights of their eyes, and Desires of their own hearts, yet they must know that for all these things God will bring them to judgement.
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Doe not then feed any longer on ashes; it is a deceived heart that turneth thee aside, so that thou canst not deliver thy soul, nor say, Is there not a lye in my right hand? Take heed of following lying vanities, lest thou forsake thy own mercies;
Do not then feed any longer on Ashes; it is a deceived heart that turns thee aside, so that thou Canst not deliver thy soul, nor say, Is there not a lie in my right hand? Take heed of following lying vanities, lest thou forsake thy own Mercies;
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which are offer'd us but from moment to moment, so as every minute of time that passeth, every clock that striketh, calls upon thee in the wise man's counsell, Eccles. 9.10. Whatever thine hand findeth to do, do it with all thy might.
which Are offered us but from moment to moment, so as every minute of time that passes, every clock that striketh, calls upon thee in the wise Man's counsel, Eccles. 9.10. Whatever thine hand finds to do, do it with all thy might.
8. Lay to heart, upon the sight and reflexions of death, the infinite want thou hast of such a Saviour, who may be able and willing to redeem thee, a captive to sin, and held all thy life in the fear of death, from both these miserable bondages.
8. Lay to heart, upon the sighed and reflexions of death, the infinite want thou hast of such a Saviour, who may be able and willing to Redeem thee, a captive to since, and held all thy life in the Fear of death, from both these miserable bondages.
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yea, though he die, as to the body, yet he shall continue to live in the happiness of his soul, and his body shall be raised to live in glory and immortality by Christ, who hath wrought this for us by his death,
yea, though he die, as to the body, yet he shall continue to live in the happiness of his soul, and his body shall be raised to live in glory and immortality by christ, who hath wrought this for us by his death,
Lay then to heart, that is, seriously and alone ponder with thy self, what Christ hath done and suffered for thee, what he hath deserved of thee, what he expects from thee as a man & Christian for whose sake he hath died.
Lay then to heart, that is, seriously and alone ponder with thy self, what christ hath done and suffered for thee, what he hath deserved of thee, what he expects from thee as a man & Christian for whose sake he hath died.
Wouldst thou have greater instances of his love to thee, then thus to die for thee? Shall not thy unthankful and sinful importunity be satisfied with that which hath satisfied divine justice, stopped the Devils mouth, conquered death, and purchased life eternal to every true believer? It wrought up blessed Ignatius 's heart to an ambitious zeal of Martyrdome, that he might shew his (NONLATINALPHABET) reciprocal love to Christ,
Wouldst thou have greater instances of his love to thee, then thus to die for thee? Shall not thy unthankful and sinful importunity be satisfied with that which hath satisfied divine Justice, stopped the Devils Mouth, conquered death, and purchased life Eternal to every true believer? It wrought up blessed Ignatius is heart to an ambitious zeal of Martyrdom, that he might show his () reciprocal love to christ,
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Doth it become thee to neglect, despise, sinne against such love any longer? Canst thou trample that blood under feet which hath been shed for thee? Wouldst thou have him daily crucified for thee? Canst thou fancy or desire greater benefits then those that accrew to thee,
Does it become thee to neglect, despise, sin against such love any longer? Canst thou trample that blood under feet which hath been shed for thee? Wouldst thou have him daily Crucified for thee? Canst thou fancy or desire greater benefits then those that accrue to thee,
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and are offered thee by Christ? who hath taken away the sting of death, which is sin, that when thou diest in the Lord, thou art sure to be eternally blessed with the Lord; for true Christians doe not lose but exchange life by death. Like a turning chatr, which serves for a door;
and Are offered thee by christ? who hath taken away the sting of death, which is since, that when thou Dies in the Lord, thou art sure to be eternally blessed with the Lord; for true Christians do not loose but exchange life by death. Like a turning chatr, which serves for a door;
or common gallery, or base court, into another which is most ample and nobly furnished with all company and other accomplishments befitting the Majesty, Palace, and presence of the King of Heaven.
or Common gallery, or base court, into Another which is most ample and nobly furnished with all company and other accomplishments befitting the Majesty, Palace, and presence of the King of Heaven.
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the taking of the candle of our soules out of a dark and close lanthorn of our bodies, to set it on a fair candlestick in a stately chamber, till the body be restored fitter for it, crystalline, celestial, incorruptible.
the taking of the candle of our Souls out of a dark and close lantern of our bodies, to Set it on a fair candlestick in a stately chamber, till the body be restored fitter for it, crystalline, celestial, incorruptible.
When Christians defer their repentance and comming to Christ, they forget the priviledges and benefits which are enjoyable only by them both in life and death, at resurrection and judgment to come;
When Christians defer their Repentance and coming to christ, they forget the privileges and benefits which Are enjoyable only by them both in life and death, At resurrection and judgement to come;
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O bethink thy self, and say in thy heart with David, What shall I render to the Lord for all his mercies? What shall I return to my blessed Saviour, who hath redeemed me by his precious blood from so many,
O bethink thy self, and say in thy heart with David, What shall I render to the Lord for all his Mercies? What shall I return to my blessed Saviour, who hath redeemed me by his precious blood from so many,
Though I have done foolishy, ungratefully, unchristianly, and desperately hitherto, yet I will adde no more drunkenness to thirst, or iniquity to sinne; since he hath by his meritorious passion both redeemed my life from the death in sin,
Though I have done foolishy, ungratefully, unchristianly, and desperately hitherto, yet I will add no more Drunkenness to thirst, or iniquity to sin; since he hath by his meritorious passion both redeemed my life from the death in since,
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if we should allow the greater half of these for sleep and necessary attending our bodies, take but four thousand houres for our work and business of consequence,
if we should allow the greater half of these for sleep and necessary attending our bodies, take but four thousand hours for our work and business of consequence,
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how poor account can most men & women of ripe age, but not yet come to yeares of discretion, give of all these in a whole year? Not one hour in seven (which is as a Sabbatical hour in every day) not one hour in ten (which is but the Tithe of our time ) is generally devoted to God or any good duty:
how poor account can most men & women of ripe age, but not yet come to Years of discretion, give of all these in a Whole year? Not one hour in seven (which is as a Sabbatical hour in every day) not one hour in ten (which is but the Tithe of our time) is generally devoted to God or any good duty:
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& stretching, & yawning, and playing, and fooling, so long, till from doing nothing, art tempted to doe evil things) idleness being the Devils anvil.) These parings and rags (I say) of thy precious time, which is infinitely more precious then the finest gold, is a price put into thy hand, if thou be not an egregious fool, of which infinite gain and advantage may be made for ever.
& stretching, & yawning, and playing, and fooling, so long, till from doing nothing, art tempted to do evil things) idleness being the Devils anvil.) These parings and rags (I say) of thy precious time, which is infinitely more precious then the Finest gold, is a price put into thy hand, if thou be not an egregious fool, of which infinite gain and advantage may be made for ever.
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In this and that good hour, which thou prodigally losest, not knowing how to spend it, thou mightest be seeking thy lost-self, thy lost soul, thy lost conscience, thy lost God, thy lost Saviour, who came into the world to seek and to save that which is lost.
In this and that good hour, which thou prodigally losest, not knowing how to spend it, thou Mightest be seeking thy lost-self, thy lost soul, thy lost conscience, thy lost God, thy lost Saviour, who Come into the world to seek and to save that which is lost.
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O what prayers, what tears, what meditation, what contrition, what compunction, what godly sorrow, what ingenuous shame, what self-abhorrence, what self-despairs might be wrought upon thy heart as to the reflection of thy sins past!
O what Prayers, what tears, what meditation, what contrition, what compunction, what godly sorrow, what ingenuous shame, what self-abhorrence, what self-despairs might be wrought upon thy heart as to the reflection of thy Sins past!
What hatred and loathing of sin, as the greatest abasing of a reasonable creature! what search into and admiration of the mystery of Christ crucified! what longing after him! what faith in him!
What hatred and loathing of since, as the greatest abasing of a reasonable creature! what search into and admiration of the mystery of christ Crucified! what longing After him! what faith in him!
what humility, meekness, charity, holy industry, sense of Gods savour, sweet influence of his Spirit, power against corruptions, comforts against death, hopes of heaven, delight in well-doing, joy in God! What serious considerations of the deformity and danger by sin, of the beauty and benefits by Christ, of the vanity of the world, the certain uncertainty of dying!
what humility, meekness, charity, holy industry, sense of God's savour, sweet influence of his Spirit, power against corruptions, comforts against death, hope's of heaven, delight in welldoing, joy in God! What serious considerations of the deformity and danger by since, of the beauty and benefits by christ, of the vanity of the world, the certain uncertainty of dying!
These meditations, and many such like effects of our thoughts, and reflexions of things, might be the happy fruits of thy true, of thy holy considerations,
These meditations, and many such like effects of our thoughts, and reflexions of things, might be the happy fruits of thy true, of thy holy considerations,
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We unjustly quarrel with God and nature (as Seneca observes) that our life is so short, when indeed our care is too little to live well, which is the onely true life.
We unjustly quarrel with God and nature (as Senecca observes) that our life is so short, when indeed our care is too little to live well, which is the only true life.
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(Maximam partem hominum brutum occupat) In most men for a long time the beast in them overlayes the man. Sensual lusts are night and day the imperious Incubusses or (Ephialtae) of their reason.
(Maximam partem hominum Brutum occupat) In most men for a long time the beast in them overlays the man. Sensual Lustiest Are night and day the imperious Incubuses or (Ephialtae) of their reason.
and in many long after, even through the whole course of their life, They own no other God then the God of swine, reverencing the Divine Majesty no more then hogs doe,
and in many long After, even through the Whole course of their life, They own no other God then the God of Swine, reverencing the Divine Majesty no more then hogs do,
but in deeds they are debasers of their native and divine dignity, dethroners of reason, despisers of their God and true Religion, doting on sensible objects all their lives, by a continued succession of vices and inordinate defires and delights, which ( succenturiate, or) supply the places, decayes,
but in Deeds they Are debasers of their native and divine dignity, dethroners of reason, despisers of their God and true Religion, doting on sensible objects all their lives, by a continued succession of vices and inordinate Desires and delights, which (succenturiate, or) supply the places, decays,
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From youthful and extravagant lusts they run to pride; from pride to hypocrisie; from hypocrisie to ambition; from ambition to covetousness; from covetousness to sacriledge; from sacriledge to Atheism;
From youthful and extravagant Lustiest they run to pride; from pride to hypocrisy; from hypocrisy to ambition; from ambition to covetousness; from covetousness to sacrilege; from sacrilege to Atheism;
Mean time they have at first, it may be, with great mirth & jollity, next with affected gravity and severity, not only bought and sold, planted and builded, married and given in mariage,
Mean time they have At First, it may be, with great mirth & jollity, next with affected gravity and severity, not only bought and sold, planted and built, married and given in marriage,
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Let them ask their own souls and consciences, not quàm fortiter & feliciter, but quam sanctè & justè? quid praeclarè, quid egregiè fecisti? Nay, let them ask apart from flatteries, Quid non turpiter, quid non pudendum, quid non poenitendum fecisti? What have they done conscienciously, justly, honestly, valiantly,
Let them ask their own Souls and Consciences, not quàm fortiter & feliciter, but quam sanctè & justè? quid praeclarè, quid egregiè fecisti? Nay, let them ask apart from flatteries, Quid non Turpiter, quid non pudendum, quid non poenitendum fecisti? What have they done conscientiously, justly, honestly, valiantly,
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for God, for the Truth, for their own soules, or their neighbours good? Nay, what have they done, which in the inward aspect of conscience, and many times to outward view of all men, is not vile, impious, to be ashamed of, to be repented of? They have (it may be, with Caesar Borgia, and Lewis the 11th.) had much art and Policie,
for God, for the Truth, for their own Souls, or their neighbours good? Nay, what have they done, which in the inward aspect of conscience, and many times to outward view of all men, is not vile, impious, to be ashamed of, to be repented of? They have (it may be, with Caesar Borgia, and Lewis the 11th.) had much art and Policy,
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much self-seeking, but nothing of self-denying (which is the truest touchstone of a Christian constitution.) They may have been prosperous, and yet not pious;
much self-seeking, but nothing of self-denying (which is the Truest touchstone of a Christian constitution.) They may have been prosperous, and yet not pious;
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They may have gotten much, and yet shall be sure to lose all, for want of that one thing necessary, a good conscience, which is the end of living, and the (NONLATINALPHABET) only provision for an eternal life.
They may have got much, and yet shall be sure to loose all, for want of that one thing necessary, a good conscience, which is the end of living, and the () only provision for an Eternal life.
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A temper of soul which is rightly instructed, and guided by the written word of God only, sanctified accordingly by his holy spirit, practically conformed to his blessed example in all manner of holy conversation;
A temper of soul which is rightly instructed, and guided by the written word of God only, sanctified accordingly by his holy Spirit, practically conformed to his blessed Exampl in all manner of holy Conversation;
this, this temper purged by faith in the blood of Christ, and so accepted by Gods mercy and dignation through Christs merits, makes a good conscience, the getting and preserving of which is the main end of life,
this, this temper purged by faith in the blood of christ, and so accepted by God's mercy and dignation through Christ merits, makes a good conscience, the getting and preserving of which is the main end of life,
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9. Lay to heart the sameness or variety of aspects wherein death represents to thee the faces and fates of all men living and dying, either so alike, that as the fool dieth so dieth the wise man, as the wicked so the righteous, as to the kind and manner of death;
9. Lay to heart the sameness or variety of aspects wherein death represents to thee the faces and fates of all men living and dying, either so alike, that as the fool Dieth so Dieth the wise man, as the wicked so the righteous, as to the kind and manner of death;
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Besides, thou maist observe the frequent riddles and Paradoxes not only of mens lives, but of their deaths; The righteous and godly, that eschew evil and do good, who fear God and walk uprightly before him, who chuse to suffer rather then sin, these are oft persecuted and oppressed with poverty, prison, banishment, and distresses while they live;
Beside, thou Mayest observe the frequent riddles and Paradoxes not only of men's lives, but of their death's; The righteous and godly, that eschew evil and do good, who Fear God and walk uprightly before him, who choose to suffer rather then since, these Are oft persecuted and oppressed with poverty, prison, banishment, and Distresses while they live;
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but judge righteous judgement, lest thou condemn the generation of God's people, many Prophets, Apostles, Martyrs, and Confessors, who have (most what) been sufferers;
but judge righteous judgement, lest thou condemn the generation of God's people, many prophets, Apostles, Martyrs, and Confessors, who have (most what) been sufferers;
But go into his Sanctuary with David, search the Scriptures and there thou shalt see the eternal counterpoisings of these strange momentary dispensations; how the wicked go away to eternal darkness, and shall never see any light of comfort when his candle is once put out:
But go into his Sanctuary with David, search the Scriptures and there thou shalt see the Eternal counterpoisings of these strange momentary dispensations; how the wicked go away to Eternal darkness, and shall never see any Light of Comfort when his candle is once put out:
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a crown of eternal glory will grow out of their crown of thorns; rivers of everlasting refreshings shall flow out of the rock of their patience and sufferings in well doing, in the midst of which fiery trials the spirit of glory rested upon them:
a crown of Eternal glory will grow out of their crown of thorns; Rivers of everlasting refreshings shall flow out of the rock of their patience and sufferings in well doing, in the midst of which fiery trials the Spirit of glory rested upon them:
hence they enjoy a most evident sign of their adversaries condition, but of their own salvation, and that of God, who is a righteous Judge, a God of truth and faithfulness;
hence they enjoy a most evident Signen of their Adversaries condition, but of their own salvation, and that of God, who is a righteous Judge, a God of truth and faithfulness;
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There is not a greater argument, or more likely demonstration to confute Atheism, to confirm faith and hope in a better and another life, which the Lord God of recompenses hath certainly prepared for those that are his when he makes up his jewels.
There is not a greater argument, or more likely demonstration to confute Atheism, to confirm faith and hope in a better and Another life, which the Lord God of recompenses hath Certainly prepared for those that Are his when he makes up his Jewels.
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and to every man according to his own word, and every mans works? No man can think God is unable or unwilling to make such amends in another life as shall infinitely expiate and exceed all the seeming detriments here on the part of the godly,
and to every man according to his own word, and every men works? No man can think God is unable or unwilling to make such amends in Another life as shall infinitely expiate and exceed all the seeming detriments Here on the part of the godly,
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for men and beasts, enemies and servants, and cannot he prepare for and bestow a better state upon his friends and children? Is this mortal and momentary state worthy the name of life, with which we are so taken,
for men and beasts, enemies and Servants, and cannot he prepare for and bestow a better state upon his Friends and children? Is this Mortal and momentary state worthy the name of life, with which we Are so taken,
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and participation of the Creator, who must necessarily be better then all his creatures, and infinitely exceed them as much as light darkness, the sea a drop, or the Sun a mote or spark? Is it a small matter that the spirit or soul of a good man,
and participation of the Creator, who must necessarily be better then all his creatures, and infinitely exceed them as much as Light darkness, the sea a drop, or the Sun a mote or spark? Is it a small matter that the Spirit or soul of a good man,
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like Lazarus's and Stephens, is presently attended and received by many blessed Angels, which light on it as a swarm of bees, to conduct it joyfully to its blessed God and Saviour;
like Lazarus's and Stephen's, is presently attended and received by many blessed Angels, which Light on it as a swarm of Bees, to conduct it joyfully to its blessed God and Saviour;
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But the souls of the wicked, loth to leave their carkasses, and lingring as it were about their corps, are presently beset with so many evil spirits or spiteful divels, who like wasps and hornets fall upon it as it were to bite and sting,
But the Souls of the wicked, loath to leave their carcases, and lingering as it were about their corpse, Are presently beset with so many evil spirits or spiteful Devils, who like wasps and hornets fallen upon it as it were to bite and sting,
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10. These and the like serious reflexions may justly be laid to heart by all such as are yet but in the outward court of reason, on the bare forms of religion;
10. These and the like serious reflexions may justly be laid to heart by all such as Are yet but in the outward court of reason, on the bore forms of Religion;
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How come they to live still incumbred with so many strange opinions, passions, lusts and affections, which seem very weak, partial, preposterous, disorderly, earthly and uncharitable? Is this to live as in the prospect of death, in the confines of heaven, in the aim at eternal life? yet so eager, solicitous, impatient, disquieted and concerned for these momentary and transeunt enjoyments of life,
How come they to live still encumbered with so many strange opinions, passion, Lustiest and affections, which seem very weak, partial, preposterous, disorderly, earthly and uncharitable? Is this to live as in the prospect of death, in the confines of heaven, in the aim At Eternal life? yet so eager, solicitous, impatient, disquieted and concerned for these momentary and transeunt enjoyments of life,
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as if these were the main interests they were to carry on in life, or to provide for against death? Art thou a Kings son and embracest dunghils? talkest so much of heaven and graspest only earth? Art thou among Gods Nazarites, who profess to be separate from sinners, crucified to the world? whose heart and conversation should be whiter then milk, purer then snow, beautiful as the rubies,
as if these were the main interests they were to carry on in life, or to provide for against death? Art thou a Kings son and embracest dunghills? talkest so much of heaven and graspest only earth? Art thou among God's nazarites, who profess to be separate from Sinners, Crucified to the world? whose heart and Conversation should be Whiter then milk, Purer then snow, beautiful as the rubies,
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and more polished then Saphirs, as Jeremiah laments, and yet is thy visage blacker then a coal? thy sin cleaveth to thy bones, such an hidebound Christian and politick professor,
and more polished then Saphirs, as Jeremiah laments, and yet is thy visage blacker then a coal? thy since cleaveth to thy bones, such an hidebound Christian and politic professor,
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so carking and caring, so getting and griping, so sharking and shifting to and fro in thy judgement and way of religion, that thou seemest more to regard the wind and weathercock of civil interests, favours and advantages,
so carking and caring, so getting and gripping, so sharking and shifting to and from in thy judgement and Way of Religion, that thou seemest more to regard the wind and weathercock of civil interests, favours and advantages,
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then the constant rule and compass of Gods word, shifting thy sails to every point as may most fit thy worldly occasions, rather then thy conscience and eternal concernments? Whence is it, that thou a profest pilgrim and stranger in this world art so great an agitator,
then the constant Rule and compass of God's word, shifting thy sails to every point as may most fit thy worldly occasions, rather then thy conscience and Eternal concernments? Whence is it, that thou a professed pilgrim and stranger in this world art so great an agitator,
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and so passionately engaged in secular sidings? whence is this strange Metamorphosis, or change of Christianity from the primitive beauty and Scriptural garb or fashion used by the Confessors, Martyrs, Apostles, by Christ himself,
and so passionately engaged in secular sidings? whence is this strange Metamorphosis, or change of Christianity from the primitive beauty and Scriptural garb or fashion used by the Confessors, Martyrs, Apostles, by christ himself,
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and his best followers in all ages, when hands and eyes, heads and hearts, lives and conversations of Christians were all lifted up toward heaven, and set upon heavenly things;
and his best followers in all ages, when hands and eyes, Heads and hearts, lives and conversations of Christians were all lifted up towards heaven, and Set upon heavenly things;
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how are they now become dross, so groveling to the earth, joyning Christ with Belial, and God with Mammon, professions of light with operations of darkness, making Christian liberty a cloke for all licentiousness and malice,
how Are they now become dross, so groveling to the earth, joining christ with Belial, and God with Mammon, professions of Light with operations of darkness, making Christian liberty a cloak for all licentiousness and malice,
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Yea, not only in pursuance of secular and civil advantages with much warpings from law and equity, besides violent expressions of their uncharitable passions beyond what becomes men and women professing godliness,
Yea, not only in pursuance of secular and civil advantages with much warp from law and equity, beside violent expressions of their uncharitable passion beyond what becomes men and women professing godliness,
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But further, under pretence of religious zeal, and special sanctity (Blessed Lord) what uncharitable fires, what unchristian furies are mens spirits ready to kindle in Churches and States, both Christian and reformed!
But further, under pretence of religious zeal, and special sanctity (Blessed Lord) what uncharitable fires, what unchristian furies Are men's spirits ready to kindle in Churches and States, both Christian and reformed!
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(Tantaene animis coelestibus irae?) Can heavenly hearts burn with such Kitchin-fires, which must be inflamed by pouring the holy oyl of religion upon them,
(Tantaene animis coelestibus irae?) Can heavenly hearts burn with such Kitchen-fires, which must be inflamed by pouring the holy oil of Religion upon them,
untill they come to such conflagrations as kill and destroy even in Gods holy mountain, raising such fewds and animosities among Christians as are not to be quenched but by each others bloods; yea they burn to the nehtermost hell, to mutual Anathemas and damnings to eternity.
until they come to such conflagrations as kill and destroy even in God's holy mountain, raising such feuds and animosities among Christians as Are not to be quenched but by each Others bloods; yea they burn to the nehtermost hell, to mutual Anathemas and damnings to eternity.
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Have we not forgot that we are mortals, who maintain such immortal hatred, despites, cursings, condemnings? Do we remember the same condemnation from God under which we all naturally lie? or that we have the same Redeemer Jesus Christ, who hath purchased us to himself, and called us to peace, love and good order, as children of his heavenly Father,
Have we not forgotten that we Are mortals, who maintain such immortal hatred, despites, cursings, condemnings? Do we Remember the same condemnation from God under which we all naturally lie? or that we have the same Redeemer jesus christ, who hath purchased us to himself, and called us to peace, love and good order, as children of his heavenly Father,
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and brethren to himself and one another? (Fratrum quoque gratia rara est) The neerer we are of kindred, must we have less kindness? and the more sharp contentions because of the same Country and Church heretofore? I beseech you tell me, O you torn and tottered flock of Christians now in Old England, Can the world in reason think that we Christians are brethren, the sons of one Father, going ont of Egypt homeward to him every day of this mortal pilgrimage,
and brothers to himself and one Another? (Fratrum quoque Gratia rara est) The nearer we Are of kindred, must we have less kindness? and the more sharp contentions Because of the same Country and Church heretofore? I beseech you tell me, Oh you torn and tottered flock of Christians now in Old England, Can the world in reason think that we Christians Are brothers, the Sons of one Father, going Onto of Egypt homeward to him every day of this Mortal pilgrimage,
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and yet we are every day falling out by the way, making religion it self one of the greatest occasions of our bitterest and bloodiest contentions, both with each other and with our selves,
and yet we Are every day falling out by the Way, making Religion it self one of the greatest occasions of our Bitterest and bloodiest contentions, both with each other and with our selves,
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So intent as Souldiers to plunder other mens opinions, and to live as it were upon the spoils of the Church of England and the Reformed Religion therein heretofore happily established and professed, (as if free quarter in professing, preaching, doubting, disputing and denying what ever they list) that they much neglect (as good husbands) the more painful, charitable and profitable duties of Gods husbandry, planting, watering and weeding those principles and plants of religion which bear the graces of repentance, mortification, newness of life, charity, humility and good works:
So intent as Soldiers to plunder other men's opinions, and to live as it were upon the spoils of the Church of England and the Reformed Religion therein heretofore happily established and professed, (as if free quarter in professing, preaching, doubting, disputing and denying what ever they list) that they much neglect (as good Husbands) the more painful, charitable and profitable duties of God's Husbandry, planting, watering and weeding those principles and plants of Religion which bear the graces of Repentance, mortification, newness of life, charity, humility and good works:
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from being Isaacs and Jacobs, plain and peaceable spirited, professors are turned Ismaels and Esaus, rough handed, of a more ferine temper, living by their bow and sword, their hands against every man that is not of their faction and party,
from being Isaacs and Jacobs, plain and peaceable spirited, professors Are turned Ishmaels and Esaus, rough handed, of a more ferine temper, living by their bow and sword, their hands against every man that is not of their faction and party,
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not only that of a natural day (which should never be, for he that sleeps in uncharitable passions hath the Divel for his bed-fellow that night, not only in his bed but in his bosome;) but that Sun of our natural life may go down before thy distempers are alaied to a Christian composure.
not only that of a natural day (which should never be, for he that sleeps in uncharitable passion hath the devil for his bedfellow that night, not only in his Bed but in his bosom;) but that Sun of our natural life may go down before thy distempers Are alaied to a Christian composure.
Many Christians in our later dog days are so agitated and hurried up and down with the heat of the weather, and the vexatious gadflies of endless and vain janglings, that like cattel in Summer they cannot fall to their food, wasting much time and spirits in unprofitable disputes; following first this faction, next that mode in religion;
Many Christians in our later dog days Are so agitated and hurried up and down with the heat of the weather, and the vexatious gadflies of endless and vain janglings, that like cattle in Summer they cannot fallen to their food, wasting much time and spirits in unprofitable disputes; following First this faction, next that mode in Religion;
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ever learning, and never coming to the knowledge of saving and necessary which are practical truths. So that like the poor Link-boys in winter-nights at London, they so spend their lights in running to and fro after every wind of doctrine, other mens fantasies, opinions,
ever learning, and never coming to the knowledge of Saving and necessary which Are practical truths. So that like the poor Link-bois in Winter-nights At London, they so spend their lights in running to and from After every wind of Doctrine, other men's fantasies, opinions,
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From this occasion and the like meditation of death lay to heart how much it concerns and becomes thee to carry great moderation, as in all things, so chiefly in thy passions; to be prudent in all the dispensations of thy endeavours, cares, fears, joys, loves, hopes, desires,
From this occasion and the like meditation of death lay to heart how much it concerns and becomes thee to carry great moderation, as in all things, so chiefly in thy passion; to be prudent in all the dispensations of thy endeavours, Cares, fears, Joys, loves, hope's, Desires,
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It is great pity (in that one passion of grief, which is the softest and most human) to see tears plentifully shed for some temporal losse, or for the death of some dear friend, and yet so little,
It is great pity (in that one passion of grief, which is the Softest and most human) to see tears plentifully shed for Some temporal loss, or for the death of Some dear friend, and yet so little,
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so seldome applied to soften and supple the hard and callous heart of a sinner. Men and women too are prone to be prodigal of these precious drops; which are as the pearls of a penitent sinners eyes and cheeks;
so seldom applied to soften and supple the hard and callous heart of a sinner. Men and women too Are prove to be prodigal of these precious drops; which Are as the Pearls of a penitent Sinners eyes and cheeks;
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when every tear quencheth a fiery dart of the Divel, or rinseth the conscience of some remaining filth of sin. St. Austin confesseth and deploreth his excessive softness after his conversion in mourning for the death of his dear friend Alipius, as somewhat beyond the gravity and moderation of a Christians sorrow:
when every tear quenches a fiery dart of the devil, or rinseth the conscience of Some remaining filth of since. Saint Austin Confesses and deploreth his excessive softness After his conversion in mourning for the death of his dear friend Alipius, as somewhat beyond the gravity and moderation of a Christians sorrow:
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we weep more for any loss of a momentary toy then for the absence of our Lord, the loss of Gods love, the loss of a good conscience, the Churches wastes, Jerusalems ruines,
we weep more for any loss of a momentary toy then for the absence of our Lord, the loss of God's love, the loss of a good conscience, the Churches wastes, Jerusalems ruins,
so may every dead friend or other object of our weeping say to us, Weep not for me, but weep for your selves, who many times have most cause to sorrow then when you sorrow least:
so may every dead friend or other Object of our weeping say to us, Weep not for me, but weep for your selves, who many times have most cause to sorrow then when you sorrow lest:
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Tears cannot profit the dead, but they may the living; yea, I recant, they may profit even dead souls, who are dead (as St. Paul speaks) even while they live, who love death: tears and prayers may be a means by Gods grace to revive these,
Tears cannot profit the dead, but they may the living; yea, I recant, they may profit even dead Souls, who Are dead (as Saint Paul speaks) even while they live, who love death: tears and Prayers may be a means by God's grace to revive these,
as Jesus his tears were to bring to life Lazarus. Tears are the distillations of love, resolved into drops by the coolings of some ambient sorrow. We cannot love any thing in our selves or others so justifiably as our and their souls.
as jesus his tears were to bring to life Lazarus. Tears Are the distillations of love, resolved into drops by the coolings of Some ambient sorrow. We cannot love any thing in our selves or Others so justifiably as our and their Souls.
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He told me he was very sorry that it was so late with him, yea he feared very late; he had been long fed with some hopes of life, but now he believed his time was short, which he could wish he had more improved to his souls comfort while his strength of body had been somewhat better.
He told me he was very sorry that it was so late with him, yea he feared very late; he had been long fed with Some hope's of life, but now he believed his time was short, which he could wish he had more improved to his Souls Comfort while his strength of body had been somewhat better.
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I know men and women too have a feminine and foolish fear to dispirit or deject any patient or decumbent with the serious thoughts or speech of their dying, for fear their sad physick and nauseous prescriptions should not operate well on the ill humors of their bodies.
I know men and women too have a Faemin and foolish Fear to dispirit or deject any patient or decumbent with the serious thoughts or speech of their dying, for Fear their sad physic and nauseous prescriptions should not operate well on the ill humours of their bodies.
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But the care of removing any burthens or obstructions upon their souls and consciences, this must be deferred and neglected till there is such a decline of life and spirits,
But the care of removing any burdens or obstructions upon their Souls and Consciences, this must be deferred and neglected till there is such a decline of life and spirits,
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then (ubi desinit Medicus incipit Theologus) when Physitians have in vain done their best, the Divine must (God knows too oft) in vain do his best also:
then (ubi desinit Medicus incipit Theologus) when Physicians have in vain done their best, the Divine must (God knows too oft) in vain do his best also:
for (alas) he hath little time in the agonies of death and the precipitations of life to search and apply the necessary remedies or comforts of a languishing soul, which is as if a man should begin to read a long letter of great and present concernment when his candle was at the last twinkling;
for (alas) he hath little time in the agonies of death and the precipitations of life to search and apply the necessary remedies or comforts of a languishing soul, which is as if a man should begin to read a long Letter of great and present concernment when his candle was At the last twinkling;
nor any way impede the success of their arts and applications, if they did upon the first perception of a dubious and dangerous state of any sick body, with Christian wisedom and charity advise them,
nor any Way impede the success of their arts and applications, if they did upon the First perception of a dubious and dangerous state of any sick body, with Christian Wisdom and charity Advice them,
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yea and intreat them not to neglect the care of preparing their souls for God; that as they will do their best with Gods help to cure their bodily distempers,
yea and entreat them not to neglect the care of preparing their Souls for God; that as they will do their best with God's help to cure their bodily distempers,
so it will no way hinder their skill or cure to carry on the concurrent welfare of their souls, so as becomes good Christians: because the event of all sickness is uncertain; diseases oft flatter where they destroy;
so it will no Way hinder their skill or cure to carry on the concurrent welfare of their Souls, so as becomes good Christians: Because the event of all sickness is uncertain; diseases oft flatter where they destroy;
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and spiritual assistance being Gods indulgence and ordinance in his Church, is usually followed with most gracious and comfortable successes toward sick persons that desire their help and send timely for them, as St. James adviseth,
and spiritual assistance being God's indulgence and Ordinance in his Church, is usually followed with most gracious and comfortable Successes towards sick Persons that desire their help and send timely for them, as Saint James adviseth,
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and feeble knees strengthned by the counsel, prayers, and comforts of true Ministers. Yea in the most desperate cases when dissolute livers are catched in Gods net or toile, and now begin to make their addresses to God and preparations for eternity,
and feeble knees strengthened by the counsel, Prayers, and comforts of true Ministers. Yea in the most desperate cases when dissolute livers Are catched in God's net or toil, and now begin to make their Addresses to God and preparations for eternity,
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even in these cases the diligent and frequent assistance of discreet Ministers, helping poor creatures to search and try their hearts, to see their sins, to look to God in Christ, to turn to him,
even in these cases the diligent and frequent assistance of discreet Ministers, helping poor creatures to search and try their hearts, to see their Sins, to look to God in christ, to turn to him,
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I know many men and women too are now turned Preachers (as not a few are turn'd Physitians) which truly in my judgement amount no higher (for the most part) then Empiricks and Mountebancks in both, making more work for able Divines and Physitians too.
I know many men and women too Are now turned Preachers (as not a few Are turned Physicians) which truly in my judgement amount no higher (for the most part) then Empirics and Mountebanks in both, making more work for able Divines and Physicians too.
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This I am sure, few men in their wits and willing to live but court the best Physitians; nor do I see less reason why they should not desire and employ the best and truest Divines, such as are most able and skilful, most willing and faithful, most authorized and commissionated by Christ and his Church, to assist and comfort, to instruct and absolve (if need be) dying sinners, beyond what any man (ordinarily) can do in his health, much less in the distempers, dejections and darknesses of his sickness, both corporal and spiritual;
This I am sure, few men in their wits and willing to live but court the best Physicians; nor do I see less reason why they should not desire and employ the best and Truest Divines, such as Are most able and skilful, most willing and faithful, most authorized and commissionated by christ and his Church, to assist and Comfort, to instruct and absolve (if need be) dying Sinners, beyond what any man (ordinarily) can do in his health, much less in the distempers, dejections and Darknesses of his sickness, both corporal and spiritual;
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who yet now affect in it most what in the frolick of their lives to be their own Teachers and Preachers, their own Ordainers and Confessors, their own Bishops and Presbyters too:
who yet now affect in it most what in the frolic of their lives to be their own Teachers and Preachers, their own Ordainers and Confessors, their own Bishops and Presbyters too:
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contrary to the judgment of all pious Antiquity, who thought the Evangelical Ministry not an arbitrary business, but of Divine Authority and Institution, of highest necessity in the Church,
contrary to the judgement of all pious Antiquity, who Thought the Evangelical Ministry not an arbitrary business, but of Divine authority and Institution, of highest necessity in the Church,
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The modern neglect and indifferency to it either argues the Clergy miserably embased in all points from their ancient dignity, or the minds and actions of Christians to become very degenerous and licentious, unholy and unthankful;
The modern neglect and indifferency to it either argues the Clergy miserably embased in all points from their ancient dignity, or the minds and actions of Christians to become very degenerous and licentious, unholy and unthankful;
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11. Lay to heart (upon the whole matter, drawing all the beams of my discourse and your meditations into one point, arising from this or the like Funeral-occasions) in what posture thou art for death; how furnished, fitted, and prepared.
11. Lay to heart (upon the Whole matter, drawing all the beams of my discourse and your meditations into one point, arising from this or the like Funeral occasions) in what posture thou art for death; how furnished, fitted, and prepared.
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Ask thy soul (O poor mortal) not what goods thou hast laid up for many years, not what beauty and virtue thou hast married, not what honours thou enjoyest, not what lands thou possessest or expectest,
Ask thy soul (Oh poor Mortal) not what goods thou hast laid up for many Years, not what beauty and virtue thou hast married, not what honours thou enjoyest, not what Lands thou possessest or expectest,
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but what preparation thou hast made to meet thy God? what defensative to encounter death? how far the power of sin is weakned? how far the progress of grace is advanced? what (viaticum aeternitatis) provision for eternity thou hast made? A Christian must not onely look to Augustus his NONLATINALPHABET, (a gentle and civil,
but what preparation thou hast made to meet thy God? what defensative to encounter death? how Far the power of since is weakened? how Far the progress of grace is advanced? what (viaticum aeternitatis) provision for eternity thou hast made? A Christian must not only look to Augustus his, (a gentle and civil,
as the preludium of eternity, (NONLATINALPHABET.) He should adorn his death as the last act of his life, with speaking good of God, with telling all about him what the Lord hath done for his soul, what experiences of trials and conflicts, of comforts and refreshings by Christ, his Word and Spirit.
as the preludium of eternity, (.) He should adorn his death as the last act of his life, with speaking good of God, with telling all about him what the Lord hath done for his soul, what experiences of trials and conflicts, of comforts and refreshings by christ, his Word and Spirit.
let them shew forth the loathsome and deadly deformities of sin, the worth and excellencies they have found in Christ and his grace, the benefit found in his Word, Spirit, Ministrations and true Ministers, that so the surviving world may be the better for those nayles, which as Masters of the Assemblies, as now candidates and expectants, yea percipients of Heaven, dying Christians do happily fasten in the minds, memories and consciences of their weeping auditors. The best Sermons are those that dying men and women preach before their own Funerals; as Jacob, Moses, Joshua, and David did:
let them show forth the loathsome and deadly deformities of since, the worth and excellencies they have found in christ and his grace, the benefit found in his Word, Spirit, Ministrations and true Ministers, that so the surviving world may be the better for those nails, which as Masters of the Assemblies, as now candidates and expectants, yea percipients of Heaven, dying Christians do happily fasten in the minds, memories and Consciences of their weeping Auditors. The best Sermons Are those that dying men and women preach before their own Funerals; as Jacob, Moses, joshua, and David did:
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as to heavenly comforts, prayers and praises. A Christian should avoid what possibly may be to die like Nabal, as if his heart were first quite dead as a stone within him;
as to heavenly comforts, Prayers and praises. A Christian should avoid what possibly may be to die like Nabal, as if his heart were First quite dead as a stone within him;
None are such Infidels as not to believe these dying Orators, who are got beyond our pulpit-strains and affected forms, above all human fears and flatteries, all studies of sides and factions;
None Are such Infidels as not to believe these dying Orators, who Are god beyond our pulpit-strains and affected forms, above all human fears and flatteries, all studies of sides and factions;
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I know the best experiments of grace, and the surest both (NONLATINALPHABET and NONLATINALPHABET) signes and indications of sincerity are from a good conscience kept up in our lives, not hudled up in haste a little before death,
I know the best experiments of grace, and the Surest both (and) Signs and indications of sincerity Are from a good conscience kept up in our lives, not huddled up in haste a little before death,
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yea expressed in our health, in the humble and impartial constancy of attending holy duties private and publique, in orderly waiting on the true and duly ordained Ministry of Christ in his Church, in frequent, devout and fervent partakings of the Lords Supper, in righteous, holy, charitable and exemplary lives toward all men, which are both useful to mankind by good works and acceptable to God in all humility, adorning the Christian and reformed Religion, highly magnifying the glory of the grace of God in Jesus Christ.
yea expressed in our health, in the humble and impartial constancy of attending holy duties private and public, in orderly waiting on the true and duly ordained Ministry of christ in his Church, in frequent, devout and fervent partakings of the lords Supper, in righteous, holy, charitable and exemplary lives towards all men, which Are both useful to mankind by good works and acceptable to God in all humility, adorning the Christian and reformed Religion, highly magnifying the glory of the grace of God in jesus christ.
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And Heaven it self will not be welcome to us if holiness be not, for its happiness is no other but perfected holiness; then we shall be such as we would be hereafter,
And Heaven it self will not be welcome to us if holiness be not, for its happiness is no other but perfected holiness; then we shall be such as we would be hereafter,
The neerer, the more remarkable and emphatick any object of death or Funeral-occasion is, the more we should lay it to heart: As when great, wise, valiant and honest men,
The nearer, the more remarkable and emphatic any Object of death or Funeral occasion is, the more we should lay it to heart: As when great, wise, valiant and honest men,
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as Abner died, whose Biere David himself followed, honoring by a most generous example that virtue, loyalty and fortitude which he found in an enemy toward him;
as Abner died, whose Biere David himself followed, honouring by a most generous Exampl that virtue, loyalty and fortitude which he found in an enemy towards him;
even to weeping, looking upon that sad and shameful accident as a great reproach and affront to his own party and cause, as a dehonesting of his own honour and that Religion which he professed;
even to weeping, looking upon that sad and shameful accident as a great reproach and affront to his own party and cause, as a dehonesting of his own honour and that Religion which he professed;
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1. So in the deaths of such excellent Princes as have been or were like to be the Patres patriae, Fathers of their Country, maintainers of law and justice, provident for the publick good in peace and plenty, Patrons of learning, virtue,
1. So in the death's of such excellent Princes as have been or were like to be the Patres patriae, Father's of their Country, maintainers of law and Justice, provident for the public good in peace and plenty, Patrons of learning, virtue,
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and established Religion, wise and valiant assertors (when need requires) of their own honour and their peoples safety, merciful dispensers of such favours and remissions as may abate the rigors of law, with regard to human surprises and infirmities,
and established Religion, wise and valiant assertors (when need requires) of their own honour and their peoples safety, merciful dispensers of such favours and remissions as may abate the rigors of law, with regard to human surprises and infirmities,
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Such Kings and Princes, yea any soveraign Magistrates (under any title, as Joshua and other Judges) that are not wholly degenerate from their dignity, duty,
Such Kings and Princes, yea any sovereign Magistrates (under any title, as joshua and other Judges) that Are not wholly degenerate from their dignity, duty,
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and place, are to be duly lamented, and their deaths are seriously to be laid to heart, because they do not only shew us the large extents of deaths dominion and soveraignty above all, for even these Gods (Dii umbratiles) die like men, but they are frequently attended (as the succession of months in the year) with some alteration of weather, many times for the worse.
and place, Are to be duly lamented, and their death's Are seriously to be laid to heart, Because they do not only show us the large extents of death's dominion and sovereignty above all, for even these God's (Gods umbratiles) die like men, but they Are frequently attended (as the succession of months in the year) with Some alteration of weather, many times for the Worse.
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So that where any people is blessed with good Kings and gracious Princes, it is happy if they do (serò in caelum redire) in this part of deity (Immortality) come neerest to the Gods by living long and happily with their people,
So that where any people is blessed with good Kings and gracious Princes, it is happy if they do (serò in caelum Redire) in this part of deity (Immortality) come nearest to the God's by living long and happily with their people,
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For as good Princes are by good Subjects justly esteemed (inter publica gentis bona & praecipua Dei dona) the chiefest worldly blessings that God can give mankind;
For as good Princes Are by good Subject's justly esteemed (inter Public gentis Bona & Principal Dei dona) the chiefest worldly blessings that God can give mankind;
Although they die as Moses, Joshua, and David in good old ages, full of days and honour; as Augustus did among the Romans, of whom it might truly be said,
Although they die as Moses, joshua, and David in good old ages, full of days and honour; as Augustus did among the Roman, of whom it might truly be said,
for as he attained the Empire with much war and blood, so he setled it with so much justice, wisedom and honour for a long time, that it was a felicity not possible to survive him.
for as he attained the Empire with much war and blood, so he settled it with so much Justice, Wisdom and honour for a long time, that it was a felicity not possible to survive him.
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But if good and hopeful Princes be cut off immaturely by death, as Josiah among the Jews, and our pious K. Ed. the 6. no wonder if they go to their graves by water, with infinite sad hearts and weeping eyes, becoming the piety and humanity of their people.
But if good and hopeful Princes be Cut off immaturely by death, as Josiah among the jews, and our pious K. Ed. the 6. no wonder if they go to their graves by water, with infinite sad hearts and weeping eyes, becoming the piety and humanity of their people.
Hence the mourning of Hadadrimmon in the valley of Megiddon became not only a Proverb, but the highest pattern for publick lamentation at the sad fate and death of an excellent Prince. And not without cause may this be a superlative grief; because it ever follows, where the Shepheard is smitten the sheep are either scattered or wounded,
Hence the mourning of Hadadrimmon in the valley of Megiddo became not only a Proverb, but the highest pattern for public lamentation At the sad fate and death of an excellent Prince. And not without cause may this be a superlative grief; Because it ever follows, where the Shepherd is smitten the sheep Are either scattered or wounded,
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or are slain, who kept up the majesty of Religion, the beauty of holiness, and the order of Gods worship, being the chariots and horsemen of Israel, as Eliah was;
or Are slave, who kept up the majesty of Religion, the beauty of holiness, and the order of God's worship, being the chariots and horsemen of Israel, as Elijah was;
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So among Christian Churches, such Ministers as have been exemplary in their lives, potent in their true doctrine, severest exactors of discipline upon themselves, burning and shining lights, that have been valiant for the truth;
So among Christian Churches, such Ministers as have been exemplary in their lives, potent in their true Doctrine, Severest exactors of discipline upon themselves, burning and shining lights, that have been valiant for the truth;
not popular, not partial, but unblameable, venerable and admirable in all things, filling that sphear in which God and the Church had orderly set them either as Bishops or Presbyters, by preaching, praying, writing, living,
not popular, not partial, but unblameable, venerable and admirable in all things, filling that sphere in which God and the Church had orderly Set them either as Bishops or Presbyters, by preaching, praying, writing, living,
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So as did those ancient and renowned Bishops, Polycarp of Smyrna, Ignatius of Antioch, St. Ambrose of Milan, St. Cyprian of Carthage, St. Athanasius of Alexandria, St. Chrysostome of Constantinople, St. Iraeneus of Lions, St. Austin of Hippo, St. Gregory of Rome, with infinite other, worthy of their successions in that name and order in all Churches and ages, sufficient in my judgement to vindicate the office, degree, name, dignity and use of Bishops every where,
So as did those ancient and renowned Bishops, Polycarp of Smyrna, Ignatius of Antioch, Saint Ambrose of Milan, Saint Cyprian of Carthage, Saint Athanasius of Alexandria, Saint Chrysostom of Constantinople, Saint Irenaeus of Lions, Saint Austin of Hippo, Saint Gregory of Room, with infinite other, worthy of their successions in that name and order in all Churches and ages, sufficient in my judgement to vindicate the office, degree, name, dignity and use of Bishops every where,
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When, I say, such Fathers of the Church die, who were in their times, as was said of St. Ambrose, the (Munimenta & ornamenta urbis & orbis) defence and ornaments of their Churches and Countrys, the personal death of such Fathers ought to be laid greatly to heart;
When, I say, such Father's of the Church die, who were in their times, as was said of Saint Ambrose, the (Munimenta & Ornamenta urbis & Orbis) defence and Ornament of their Churches and Countries, the personal death of such Father's ought to be laid greatly to heart;
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and venerable, and painful Bishop of Norwich, Doctor Hall, with many others now at rest in the Lord, of whom the world was not worthy, which sought to bury them in silence, indignities, poverty,
and venerable, and painful Bishop of Norwich, Doctor Hall, with many Others now At rest in the Lord, of whom the world was not worthy, which sought to bury them in silence, indignities, poverty,
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and exposed to be trodden under the feet of plebeian contempt. Which venerable Order, though sixteen hundred years old in the Catholick Church, and above 1400 in these British Churches, yet died not of old age,
and exposed to be trodden under the feet of plebeian contempt. Which venerable Order, though sixteen hundred Years old in the Catholic Church, and above 1400 in these Brit Churches, yet died not of old age,
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which government in its due constitution no Christian or reformed Church, (not wholly under a democratick or popular spirit) yea no one eminent reformed Divine but did highly approve and desire the happiness to enjoy,
which government in its due constitution not Christian or reformed Church, (not wholly under a democratic or popular Spirit) yea not one eminent reformed Divine but did highly approve and desire the happiness to enjoy,
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But no testimony new or old, no reason or Scripture, no sense of justice or civility, no publick honour of Church or State can preserve where men are resolved to destroy good and all.
But no testimony new or old, no reason or Scripture, no sense of Justice or civility, no public honour of Church or State can preserve where men Are resolved to destroy good and all.
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This is certainly a just ground of great and better lamentation to those that lay to heart the licentious fedities, indignities, insolencies, popular confusions,
This is Certainly a just ground of great and better lamentation to those that lay to heart the licentious fedities, indignities, insolences, popular confusions,
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then for its excellent use and admirable constitution, carrying with it the truest and best proportions, as well as benefits of grave and authoritative government, in which order and counsel make up compleat authority, the want of which as we have no cause much to rejoyce in or little to lament,
then for its excellent use and admirable constitution, carrying with it the Truest and best proportions, as well as benefits of grave and authoritative government, in which order and counsel make up complete Authority, the want of which as we have no cause much to rejoice in or little to lament,
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or very many of them in a little times, these are Gods warnings, which are to be laid to heart; for the death of the righteous (poor or rich) is pretious in the fight of the Lord,
or very many of them in a little times, these Are God's Warnings, which Are to be laid to heart; for the death of the righteous (poor or rich) is precious in the fight of the Lord,
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when God pulls off his chief Jewels, it is a sign he means shortly to strip and undress a Church or Nation of their ornaments and defences. When men take off the principal and noblest parts of a fair ship, the main-masts, rudders, prow,
when God pulls off his chief Jewels, it is a Signen he means shortly to strip and undress a Church or nation of their Ornament and defences. When men take off the principal and Noblest parts of a fair ship, the main-masts, rudders, prow,
4. When our Parents, Fathers or Mothers, are taken away, though in a good old age, as Jacob, yet they may (frigidam suffundere) cast cold water by their deaths upon the varieties, heats, luxuries, and confidences of their young heirs and successors, who are prone to live as if they could never die out of this world, when yet they see their roots die, sure the branches cannot be everlasting.
4. When our Parents, Father's or Mother's, Are taken away, though in a good old age, as Jacob, yet they may (frigidam Suffundere) cast cold water by their death's upon the varieties, heats, luxuries, and confidences of their young Heirs and Successors, who Are prove to live as if they could never die out of this world, when yet they see their roots die, sure the branches cannot be everlasting.
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It was a notable Instance of filial sympathy which a son of the Duke of Montpensier shewed, who coming to his fathers monument in Italy at Puzzolo, where he had in the French wars died, being killed by ill air and inconveniencies, the young Gentleman could not bear the memory of his dead father,
It was a notable Instance of filial Sympathy which a son of the Duke of Montpensier showed, who coming to his Father's monument in Italy At Puzzolo, where he had in the French wars died, being killed by ill air and inconveniences, the young Gentleman could not bear the memory of his dead father,
so had poverty been riches to many a riotous liver, whose making was his marring, as the Prodigals having his portion in his own hand utterly undid him.
so had poverty been riches to many a riotous liver, whose making was his marring, as the Prodigals having his portion in his own hand utterly undid him.
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for riotous expenses will end with Dives his gluttony, in eternal poverty, and such extream necessities as shall everlastingly want a drop of comfort; there being no hope that God will bestow upon those men or women the blessings of eternity, which have been such debauched abusers of these blessings which are momentary: such as have not been faithful stewards to Gods glory and the worlds good in the little (comparatively) of this worlds unrighteous mammon (as our Saviour tells us) how can they expect, when they come to die, that they should be trusted with eternal riches or honours, which are the rewards of well doing, and recompenses of comely suffering.
for riotous expenses will end with Dives his gluttony, in Eternal poverty, and such extreme necessities as shall everlastingly want a drop of Comfort; there being no hope that God will bestow upon those men or women the blessings of eternity, which have been such debauched Abusers of these blessings which Are momentary: such as have not been faithful Stewards to God's glory and the world's good in the little (comparatively) of this world's unrighteous mammon (as our Saviour tells us) how can they expect, when they come to die, that they should be trusted with Eternal riches or honours, which Are the rewards of well doing, and recompenses of comely suffering.
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as turtles in a peaceful sweetness and unspotted society, being of one mind and one heart in the Lord; joying each others joyes, and grieving one anothers griefs;
as Turtle in a peaceful sweetness and unspotted society, being of one mind and one heart in the Lord; joying each Others Joys, and grieving one another's griefs;
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and the fruition of their blessed Saviour in the Kingdom of heaven; A blessed pair, who so lived that they were dayly ready and preparing to die, having nothing to give them any regret at death but only the leaving each other in such a solitude for a season,
and the fruition of their blessed Saviour in the Kingdom of heaven; A blessed pair, who so lived that they were daily ready and preparing to die, having nothing to give them any regret At death but only the leaving each other in such a solitude for a season,
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the care must be not to lay it too much to heart, not to sorrow as meer men and women without hope, lest they be swallowed up with too much grief. A moderate mourning in such occasions is neither uncomly, nor unholy, nor unwholesome, but as the overflowings of land-floods is beneficial to low grounds when they seasonably abate and leave them dry;
the care must be not to lay it too much to heart, not to sorrow as mere men and women without hope, lest they be swallowed up with too much grief. A moderate mourning in such occasions is neither uncomely, nor unholy, nor unwholesome, but as the overflowings of land-floods is beneficial to low grounds when they seasonably abate and leave them dry;
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these wounds in the delights of our eyes are prone to go too deep to our hearts, to fester and gangrene to something of irreligous discontent and sowrness toward God,
these wounds in the delights of our eyes Are prove to go too deep to our hearts, to fester and gangrene to something of irreligous discontent and sourness towards God,
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as if, like Jonah, we did well to be angry with God, and frown upon heaven for the loss of a gourd, which had its being from God, (as St. Austin says of his pregnant son who died at 14.) but its sin and mortality from thy self:
as if, like Jonah, we did well to be angry with God, and frown upon heaven for the loss of a gourd, which had its being from God, (as Saint Austin Says of his pregnant son who died At 14.) but its since and mortality from thy self:
lest we turn Gods physick into our poyson, and by a sullen stubbornness turn a fathers cqastisement to the sharp punishment of an enemy: remember God is so much beforehand with us by his bounty, that his withdrawings can never be an injury to us:
lest we turn God's physic into our poison, and by a sullen stubbornness turn a Father's cqastisement to the sharp punishment of an enemy: Remember God is so much beforehand with us by his bounty, that his withdrawings can never be an injury to us:
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Consider again, that parents sins are oft visited by childrens immature deaths, as was threatned against Eli: yea, sometimes hopeful childron are cut off because some good thing was found in them, as in Jereboam's childs case. Sometimes they are the Idols of jealousie, which take up parents hearts too much,
Consider again, that Parents Sins Are oft visited by Children's immature death's, as was threatened against Eli: yea, sometime hopeful childron Are Cut off Because Some good thing was found in them, as in Jereboam's child's case. Sometime they Are the Idols of jealousy, which take up Parents hearts too much,
and therefore are taken away from them, that there might be less distance between them and God their heavenly Father, who hath the wisedom of a father and the tenderness of a mother, weaning us oft from those brests which we were too fond of,
and Therefore Are taken away from them, that there might be less distance between them and God their heavenly Father, who hath the Wisdom of a father and the tenderness of a mother, weaning us oft from those breasts which we were too found of,
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As for vain or vicious parents (who are rather peremptores quam parentes ) when their children are taken away from their contagion, I know not how they can have any greater summons from heaven,
As for vain or vicious Parents (who Are rather Peremptores quam Parents) when their children Are taken away from their contagion, I know not how they can have any greater summons from heaven,
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and preposterous fate, yea, it may be (flagrante crimine) as Absalom in his unnatural rebellion against his Prince and parents, or possibly by the hand of human justice,
and preposterous fate, yea, it may be (flagrante crimine) as Absalom in his unnatural rebellion against his Prince and Parents, or possibly by the hand of human Justice,
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or by private duels, or by their own debaucheries, which are a self-assasination; even these are not lightly to be laid to heart in any family, kindred,
or by private duels, or by their own debaucheries, which Are a self-assassination; even these Are not lightly to be laid to heart in any family, kindred,
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We read of David, though otherways of a mind great and gracious, full of courage and constancy becoming the majesty of a pious King, yet he takes the dreadful fate of his son Absalom so to heart (the three streams of parental, penitent, and pious affections meeting in one current ) that he forgets the comfort of victory, his own and the publick safety, the suppressing of so dangerous and popular a rebellion, the restitution of his throne and dominion, which my young Master (under the colour of doing speedier and better justice,
We read of David, though otherways of a mind great and gracious, full of courage and constancy becoming the majesty of a pious King, yet he Takes the dreadful fate of his son Absalom so to heart (the three streams of parental, penitent, and pious affections meeting in one current) that he forgets the Comfort of victory, his own and the public safety, the suppressing of so dangerous and popular a rebellion, the restitution of his throne and dominion, which my young Master (under the colour of doing speedier and better Justice,
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or reforming publick disorders) had almost snatched from him, not without the ready applause and assistance of vulgar levity, giddiness, vileness and ingratitude to such a Prince;
or reforming public disorders) had almost snatched from him, not without the ready applause and assistance of Vulgar levity, giddiness, vileness and ingratitude to such a Prince;
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yet all these weighty concernments sink in Davids soul, and only grief swims uppermost, publikely manifesting its either excess or just violence in words too high indeed for any Tragedy, and never heard from any father or son in the case of a Kingdom, Would God I had died for thee, O Absalom, my son, my son.
yet all these weighty concernments sink in Davids soul, and only grief swims uppermost, publicly manifesting its either excess or just violence in words too high indeed for any Tragedy, and never herd from any father or son in the case of a Kingdom, Would God I had died for thee, Oh Absalom, my son, my son.
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The loss of a good child is tolerable, of a wicked one is intolerable, especially if bad by neglect or example, because he is eternally lost. David comforted himself, He should go to that Infant, whose innocency gave hopes of its safety,
The loss of a good child is tolerable, of a wicked one is intolerable, especially if bad by neglect or Exampl, Because he is eternally lost. David comforted himself, He should go to that Infant, whose innocency gave hope's of its safety,
though it were the fruit of his sin; but in Asaloms desperate case he deplores (geminam & aeternam mortem) a double and eternal death; and this alone may serve to justifie the so great passions of Davids soul in that particular.
though it were the fruit of his since; but in Asaloms desperate case he deplores (geminam & aeternam mortem) a double and Eternal death; and this alone may serve to justify the so great passion of Davids soul in that particular.
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Yet besides this, Absaloms sins and sufferings made secret reflexions upon the fathers offences, which had not only occasioned but deserved such unnatural fires to burn in his own bowels, which were only to be quenched with their own blood;
Yet beside this, Absaloms Sins and sufferings made secret reflexions upon the Father's offences, which had not only occasioned but deserved such unnatural fires to burn in his own bowels, which were only to be quenched with their own blood;
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nor had David been only excessive in his rebellious presumings against God, but defective too in his reproving of his sons: hence sad effects of paternal indulgence toward dangerous and comminitting children, whose sins are imputable in great part to their parents, and so their sufferings on all sides are but the punishments of such unzealous fondnesses as Eli used to the ruine of himself and his sons,
nor had David been only excessive in his rebellious presumings against God, but defective too in his reproving of his Sons: hence sad effects of paternal indulgence towards dangerous and comminitting children, whose Sins Are imputable in great part to their Parents, and so their sufferings on all sides Are but the punishments of such unzealous fondnesses as Eli used to the ruin of himself and his Sons,
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yea of his whole house, by intolerable toleration of such impieties as will certainly overthrow roof and foundation, root and branch of any family under heaven.
yea of his Whole house, by intolerable toleration of such impieties as will Certainly overthrow roof and Foundation, root and branch of any family under heaven.
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however, having done our duty, and expressed the best evidences of a true and faithful love to them in order to their eternal good, we shall with more comfort and patience bear their death, which many times gives us greater regrets for our own neglect of that Christian duty and holy love which we owe to the souls of our relations then for their corporal absence; the one being reparable, the other never either in this or the world to come.
however, having done our duty, and expressed the best evidences of a true and faithful love to them in order to their Eternal good, we shall with more Comfort and patience bear their death, which many times gives us greater regrets for our own neglect of that Christian duty and holy love which we owe to the Souls of our relations then for their corporal absence; the one being reparable, the other never either in this or the world to come.
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I have now finished these instances of particular cases, in which the death of any is to be laid to heart, proportionably to the weight of the becasion; whose circumstances or manner of dying (as the feathers of some birds) are sometimes as heavy as their bodies and substances.
I have now finished these instances of particular cases, in which the death of any is to be laid to heart, proportionably to the weight of the becasion; whose Circumstances or manner of dying (as the Feathers of Some Birds) Are sometime as heavy as their bodies and substances.
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It were too much for me to drive this discourse (which in the whole texture of it is pathetick and applicative ) to a further thinness or fineness, like leaf-gold, by multiplied uses;
It were too much for me to drive this discourse (which in the Whole texture of it is pathetic and applicative) to a further thinness or fineness, like leaf-gold, by multiplied uses;
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which are there necessary where (as in the riveting or clinching of nails) we suspect the doctrines have not taken good hold on the hearers minds and hearts:
which Are there necessary where (as in the riveting or clinching of nails) we suspect the doctrines have not taken good hold on the hearers minds and hearts:
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1. Ʋse. To reprove the unchristian, barbarous, and inhuman temper of those hearts which are made of flint not flesh, who are so far from laying to heart with any humble, mortifying,
1. Ʋse. To reprove the unchristian, barbarous, and inhuman temper of those hearts which Are made of flint not Flesh, who Are so Far from laying to heart with any humble, mortifying,
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or with a vulgar formality, or in some cases with a proud unchristian and unmanly insolency, rejoycing and triumphing in the death of those who possibly were thought their betters,
or with a Vulgar formality, or in Some cases with a proud unchristian and unmanly insolency, rejoicing and triumphing in the death of those who possibly were Thought their betters,
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As Ahaz in his distresses sinned yet more against the Lord, so do some men and women too amidst those Funerals which concerned them most to lay to heart.
As Ahaz in his Distresses sinned yet more against the Lord, so do Some men and women too amid those Funerals which concerned them most to lay to heart.
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How doth covetousness, ambition, envy, and lasciviousness make many men and women unfeignedly rejoyce in the death of Parents, Children, Husbands, Wives, Rivals, and Princes, that they can hardly suppress their odious joys, and unseasonable contentments from breaking forth into such abhorred expressions as Vitellius, a most ungenerous Prince,
How does covetousness, ambition, envy, and lasciviousness make many men and women unfeignedly rejoice in the death of Parents, Children, Husbands, Wives, Rivals, and Princes, that they can hardly suppress their odious Joys, and unseasonable contentment's from breaking forth into such abhorred expressions as Vitellius, a most ungenerous Prince,
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and profligate person used, when after the battel ended (which in civil wars, as that was, makes even victory it self sad and ashamed) was heard to say,
and profligate person used, when After the battle ended (which in civil wars, as that was, makes even victory it self sad and ashamed) was herd to say,
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when he rode amidst the now putid and unburied carkasses of the slain Citizens, The smell of dead strangers corps is pleasing, but most of dead Roman Citizens, being my enemies:
when he road amid the now putid and unburied carcases of the slave Citizens, The smell of dead Strangers corpse is pleasing, but most of dead Roman Citizens, being my enemies:
Should not we tremble before the great and terrible God, when we see his judgments so executed, that our selves are sometimes made the sad executioners of them upon others, who it may be in Gods sight are not greater sinners then our selves. They that joy in anothers calanity, or insult in their death (though just) doe adopt a murther,
Should not we tremble before the great and terrible God, when we see his Judgments so executed, that our selves Are sometime made the sad executioners of them upon Others, who it may be in God's sighed Are not greater Sinners then our selves. They that joy in another's calanity, or insult in their death (though just) do adopt a murder,
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As a Judge (who pleaseth his private spite and malice in that (NONLATINALPHABET) most depraved passion, which sucks honey out of anothers gall) while he justly condemnes a malefactor to die;
As a Judge (who Pleases his private spite and malice in that () most depraved passion, which sucks honey out of another's Gall) while he justly condemns a Malefactor to die;
he may be a just Judge according to the Law of man, but is unrighteous according to the Gospel of Christ, which commends charity and compassion, tenderness and bowels to Christians, beyond all burnt sacrifices.
he may be a just Judge according to the Law of man, but is unrighteous according to the Gospel of christ, which commends charity and compassion, tenderness and bowels to Christians, beyond all burned Sacrifices.
and Death will in a few years, not only conquer, but triumph over those that are lifted up above the fate and pitch of poor mortals in their gloryings over an others ruines. Let him that stands upon a mountain never so high and fast, remember the day of death is coming;
and Death will in a few Years, not only conquer, but triumph over those that Are lifted up above the fate and pitch of poor mortals in their gloryings over an Others ruins. Let him that Stands upon a mountain never so high and fast, Remember the day of death is coming;
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and of Zedekiah, who died blind and in captivity. The death of men is the more to be laid to heart, by how much less they deserved it from men, and more from God.
and of Zedekiah, who died blind and in captivity. The death of men is the more to be laid to heart, by how much less they deserved it from men, and more from God.
It serves to exhort and excite every one of us to search and try our own hearts, to examine how far this or another Funeral is gone beyond our eyes and eares,
It serves to exhort and excite every one of us to search and try our own hearts, to examine how Far this or Another Funeral is gone beyond our eyes and ears,
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What fear, what trembling, what holy purposes, and what humble resolutions are raised in thee? What sins mortified, what vanities left, what neglects repaired, what graces increased, what improving of life, what preparings for death by a constant and conscientious use of all duties, opportunities,
What Fear, what trembling, what holy Purposes, and what humble resolutions Are raised in thee? What Sins mortified, what vanities left, what neglects repaired, what graces increased, what improving of life, what preparings for death by a constant and conscientious use of all duties, opportunities,
Your mourning with never so great pomp and state, yea with unfeigned grief, out of humane and momentary reflexions onely, is not that just improvement which God expects.
Your mourning with never so great pomp and state, yea with unfeigned grief, out of humane and momentary reflexions only, is not that just improvement which God expects.
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In vain do you wear black mourning on your bodies, if you still keep (pullatas & atratas animas) black and sullied soules, soyled and scorched with the inordinate flames of lust, pride, malice, covetousness, &c. which are the soot of hell. These sine black garments are but in stead of courser sackeloth, the fittest coverings (indeed) for your bodies of sin and death;
In vain do you wear black mourning on your bodies, if you still keep (pullatas & atratas animas) black and sullied Souls, soiled and scorched with the inordinate flames of lust, pride, malice, covetousness, etc. which Are the soot of hell. These sine black garments Are but in stead of courser Sackcloth, the Fittest coverings (indeed) for your bodies of since and death;
but they must put you in mind to get your soules cloathed in white garments, the robes of Christs righteousness, for justification and sanctification, without which thou wilt follow this corps to thy grave also, with cause enough and too much for such everlasting mournings as admit no comforters or comforts.
but they must put you in mind to get your Souls clothed in white garments, the robes of Christ righteousness, for justification and sanctification, without which thou wilt follow this corpse to thy grave also, with cause enough and too much for such everlasting mournings as admit no Comforters or comforts.
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Retine to thy closet after these Solemnities, and earnestly pray to God to give thee Funeral graces, that by an holy Christian Chymistry thou mayst extract spirits out of dead bones. Doe not play with Death, lest it bite or sting thee next;
Retine to thy closet After these Solemnities, and earnestly pray to God to give thee Funeral graces, that by an holy Christian Chemistry thou Mayest extract spirits out of dead bones. Do not play with Death, lest it bite or sting thee next;
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who jestingly putting his hand into the jawes of a Lion, that was figured of stone for an ornamental statue in one of the Temples of the Gods, was so stung with a scorpion which lay in the mouth of that Lion that he presently died, having first laughed with his companions at that monition he had the night before in his dream,
who jestingly putting his hand into the Jaws of a lion, that was figured of stone for an ornamental statue in one of the Temples of the God's, was so stung with a scorpion which lay in the Mouth of that lion that he presently died, having First laughed with his Sodales At that monition he had the night before in his dream,
Death many times lies then nearest us, and in wait for us, when we least mind the monitions or credit the warnings which may by providence be given us.
Death many times lies then nearest us, and in wait for us, when we least mind the monitions or credit the Warnings which may by providence be given us.
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I cannot but make use of this Text as a just vindication of this and the like religious solemnities at Christian Burials, against those severe Aristarchus ' es and super-reforming Reformers, who cast most supercilious browes, and use very severe invectives against all Funeral Sermons,
I cannot but make use of this Text as a just vindication of this and the like religious solemnities At Christian Burials, against those severe Aristarchus ' es and super-reforming Reformers, who cast most supercilious brows, and use very severe invectives against all Funeral Sermons,
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and charity of this deserved, famous, and well reformed Church, in its sacred offices and appointments on such occasions, which were seriously approved, happily established and used for above an hundred yeares by the most noble, wise,
and charity of this deserved, famous, and well reformed Church, in its sacred Offices and appointments on such occasions, which were seriously approved, happily established and used for above an hundred Years by the most noble, wise,
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as by Solomons pen here, so by the Apostles afterward, injoyning us to Preach, and so to pray in season and out of season, to doe all things to edification, and with decency, becomming Christians as well as men, especially in such eases as most affect the living, in reference both to their own & others mortal state;
as by Solomons pen Here, so by the Apostles afterwards, enjoining us to Preach, and so to pray in season and out of season, to do all things to edification, and with decency, becoming Christians as well as men, especially in such eases as most affect the living, in Referente both to their own & Others Mortal state;
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which dasheth all faith, hope, and holy industry of a godly life, the best men being of all men most miserable, if there be not a frequent and full Antidote against our dying and sorrowing condition duely applyed from the holy word of God,
which dasheth all faith, hope, and holy industry of a godly life, the best men being of all men most miserable, if there be not a frequent and full Antidote against our dying and sorrowing condition duly applied from the holy word of God,
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and their bodies which rest in hopes of an happy resurrection to glory. For which purpose we see the Scripture hath furnished the Church with as many clear, large,
and their bodies which rest in hope's of an happy resurrection to glory. For which purpose we see the Scripture hath furnished the Church with as many clear, large,
There needs no other Form of Liturgy, of exhortation, or consolation, or prayer, or gratulation, or benediction, or comprecation, then what is guided by and grounded upon the Scripture.
There needs no other From of Liturgy, of exhortation, or consolation, or prayer, or gratulation, or benediction, or comprecation, then what is guided by and grounded upon the Scripture.
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what hinders, I beseech you, but that Sermons, instructions, exhortations, consolations, and prayers too may be used at them, in order to apply them most neerly to,
what hinders, I beseech you, but that Sermons, instructions, exhortations, consolations, and Prayers too may be used At them, in order to apply them most nearly to,
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and work most effectually upon the hearts of the living: And then especially, when the hearts of men and women, of parents and children, of neighbours and friends, yea of enemies and strangers too, are most prone to be moved and affected to good purpose;
and work most effectually upon the hearts of the living: And then especially, when the hearts of men and women, of Parents and children, of neighbours and Friends, yea of enemies and Strangers too, Are most prove to be moved and affected to good purpose;
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some being softened by common sympathies of humanity, others steeped in teares by their more indeared relations and tender affections, the whole assembly being,
Some being softened by Common sympathies of humanity, Others steeped in tears by their more endeared relations and tender affections, the Whole assembly being,
If we Christians only brought the eyes, the hearts, and senses of beasts to these Funeral-occasions, it were venial to give our children, parents, friends, husbands, wives, kindred,
If we Christians only brought the eyes, the hearts, and Senses of beasts to these Funeral occasions, it were venial to give our children, Parents, Friends, Husbands, wives, kindred,
and not as Christians, who have much to learn, to hear, to say, to pray, and to practice upon these texts of mortality, not only as to natural death, but as to the spiritual and eternal death,
and not as Christians, who have much to Learn, to hear, to say, to pray, and to practice upon these texts of mortality, not only as to natural death, but as to the spiritual and Eternal death,
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as to hope and comfort, in reference to both dead and living Christians, is there to be gone through, to be beaten oft over from the Scriptures suggestion and direction, that the living the living might duely, effectually,
as to hope and Comfort, in Referente to both dead and living Christians, is there to be gone through, to be beaten oft over from the Scriptures suggestion and direction, that the living the living might duly, effectually,
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Object. But some are afraid of superstition, lest we pray for the dead, or praise God on their behalf beyond that ancient gratulation for their departure in the faith,
Object. But Some Are afraid of Superstition, lest we pray for the dead, or praise God on their behalf beyond that ancient gratulation for their departure in the faith,
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and that comprecation for a blessed consummation of the Kingdome of Christ and all his Church at and after the Resurrection, which is under a divine promise upon all good Christians hopes, hearts,
and that comprecation for a blessed consummation of the Kingdom of christ and all his Church At and After the Resurrection, which is under a divine promise upon all good Christians hope's, hearts,
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Let them forbear Funeral Sermons, exhortations, and prayers, till they get more wit to understand their own, good and more charity then to grudge others their Christian liberty either to do or get good in such wayes as Gods word and the customes of this Christian well reformed Church allow us.
Let them forbear Funeral Sermons, exhortations, and Prayers, till they get more wit to understand their own, good and more charity then to grudge Others their Christian liberty either to do or get good in such ways as God's word and the customs of this Christian well reformed Church allow us.
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but to others, that are rudely captious and contemptuous, yea ridiculously clamorous and contumacious against any thing which they doe not form and fancy,
but to Others, that Are rudely captious and contemptuous, yea ridiculously clamorous and contumacious against any thing which they do not from and fancy,
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can you discern the face of the sky, and can you not discern the signs of the times? Are you so fearful of praying for the dead, that you will not pray for and with the living? Can you endure the pomp of a Funeral, and not the piety of it? Can you bear with Trumpets, Banners, Escucheons, and not with the word of God, with Sermons and Prayers, which sanctifie all things in themselves lawful and expedient? Is not sanctity the best part of Christians Solemnities, who in all temporal things must look to things eternal? Are you so afraid of superstition, that you grudge us our devotions and holy exercises,
can you discern the face of the sky, and can you not discern the Signs of the times? are you so fearful of praying for the dead, that you will not pray for and with the living? Can you endure the pomp of a Funeral, and not the piety of it? Can you bear with Trumpets, Banners, Escutcheons, and not with the word of God, with Sermons and Prayers, which sanctify all things in themselves lawful and expedient? Is not sanctity the best part of Christians Solemnities, who in all temporal things must look to things Eternal? are you so afraid of Superstition, that you grudge us our devotions and holy exercises,
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as God gives us more signal calls and occasions? Can you endure Heraldry, and not the Liturgy, in this part of it which sets forth very handsomely and fully to the living, out of the lively oracles of God, those most pertinent places and excellent truths which make most for the good hope, comfort,
as God gives us more signal calls and occasions? Can you endure Heraldry, and not the Liturgy, in this part of it which sets forth very handsomely and Fully to the living, out of the lively oracles of God, those most pertinent places and excellent truths which make most for the good hope, Comfort,
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and instruction of the living, both in respect of their dead relations and themselves? Take heed you swallow not camels, while you strain at gnats. If you think a dead Christian, that dies in the faith of Christ,
and instruction of the living, both in respect of their dead relations and themselves? Take heed you swallow not Camels, while you strain At gnats. If you think a dead Christian, that die in the faith of christ,
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and in the compass of our charity, differs not from a dead Heathen, or a dead beast; if their spirits goe all one way with their bodies to the dust; if neither they dying,
and in the compass of our charity, differs not from a dead Heathen, or a dead beast; if their spirits go all one Way with their bodies to the dust; if neither they dying,
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if you know not how to make a holy, rational, and religious use of their death, much good may you have with those dumb shewes which you have lately taken up, with your silent solemnities and processions at the Funerals of your Christian friends;
if you know not how to make a holy, rational, and religious use of their death, much good may you have with those dumb shows which you have lately taken up, with your silent solemnities and procession At the Funerals of your Christian Friends;
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much comfort may you have in your burnt wine and biscuits, in your black cloaks and ribbands, in your mourning gloves and boxes of sweet-meats, which good you somtimes get & gape for at Funerals. These are toyes fit for children, not to be denied or envied you;
much Comfort may you have in your burned wine and biscuits, in your black cloaks and ribbons, in your mourning gloves and boxes of sweetmeats, which good you sometimes get & gape for At Funerals. These Are toys fit for children, not to be denied or envied you;
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only please to give those Christians leave (who may without vanity think themselves, by Gods mercy, as well advised and consciencious in their Religion as your selves,
only please to give those Christians leave (who may without vanity think themselves, by God's mercy, as well advised and conscientious in their Religion as your selves,
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yea and more cautious of superstition then you seem to be, who are thus of late shrunk to be over-righteous, and negatively superstitious) I say give us leave to use such Christian liberty and duties as God hath allowed, Religion encourageth,
yea and more cautious of Superstition then you seem to be, who Are thus of late shrunk to be Over-righteous, and negatively superstitious) I say give us leave to use such Christian liberty and duties as God hath allowed, Religion Encourageth,
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and experience of pious proficiency highly recommends to us, by the vote and suffrage of your and our pious Progenitors in the Church of England, which in this,
and experience of pious proficiency highly recommends to us, by the vote and suffrage of your and our pious Progenitors in the Church of England, which in this,
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as many other excellent appointments, hath most undeservedly and indignely suffered, infinitely below its former reformed worth, its admired constitution,
as many other excellent appointments, hath most undeservedly and indignly suffered, infinitely below its former reformed worth, its admired constitution,
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and most enviable condition, through the ignorance, petulancy, and insolency of some pitiful pretenders (God knows) for the most part of plebeian spirits and mechanick proportions;
and most enviable condition, through the ignorance, petulancy, and insolency of Some pitiful pretenders (God knows) for the most part of plebeian spirits and mechanic proportions;
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as if they never knew how to spell the A b c, or primer of Religion (for so I esteem these outward orders and exercises of it) until some new Masters had lent them their sharp fescues, which were first made of a Scotch scabbard.
as if they never knew how to spell the A b c, or primer of Religion (for so I esteem these outward order and exercises of it) until Some new Masters had lent them their sharp fescues, which were First made of a Scotch scabbard.
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and the wisedome of God requires of the living in their respects to the dead, who in my judgment are far more becoming to the interests of both living and dead Christians, committed to their graves by the sound of the Evangelical trumpet, setting forth the hopes of both dead and living, by reading, prayer, or exhortation, then by those uncouth soundings of military trumpets, which seem only to add to the triumphs and pomp of death,
and the Wisdom of God requires of the living in their respects to the dead, who in my judgement Are Far more becoming to the interests of both living and dead Christians, committed to their graves by the found of the Evangelical trumpet, setting forth the hope's of both dead and living, by reading, prayer, or exhortation, then by those uncouth soundings of military trumpets, which seem only to add to the Triumphos and pomp of death,
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If it be matter of civil state and decorum to persons of great quality, yet I see no sense or reason they should justle out of the Church any offices of Christian piety befitting the dead or the living.
If it be matter of civil state and decorum to Persons of great quality, yet I see no sense or reason they should justle out of the Church any Offices of Christian piety befitting the dead or the living.
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Thus I have done with the Text, and am now to give you (Right Honorable and Beloved) some little model of this house of mourning to which you are come this day, which is greater in many degrees then you are wonted to go to.
Thus I have done with the Text, and am now to give you (Right Honourable and beloved) Some little model of this house of mourning to which you Are come this day, which is greater in many Degrees then you Are wonted to go to.
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This sad occasion (if rightly understood) will make its own way to your hearts, when I have given you some account of those special regards for which it doth deserve not only a more then ordinary mourning, emphatick sympathies from you,
This sad occasion (if rightly understood) will make its own Way to your hearts, when I have given you Some account of those special regards for which it does deserve not only a more then ordinary mourning, emphatic sympathies from you,
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And this I shall do briefly, not (tanquam conductitius orator, & venalis praeco) or as a man (professoriae linguae & truncae manus, as Agrippina called Seneca) no, I thank God I am above any such snares and servitudes of soul as will for fear or favour flatter either the dead or the living.
And this I shall do briefly, not (tanquam conductitius orator, & venalis Praeco) or as a man (professoriae linguae & truncae manus, as Agrippina called Senecca) no, I thank God I am above any such snares and servitudes of soul as will for Fear or favour flatter either the dead or the living.
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What I shall speak of the dead shall be words of soberness and truth, as in the presence of God and of you his people (NONLATINALPHABET) as a lover of truth and virtue, as an assertor of such honest and ingenuous freedom in speaking,
What I shall speak of the dead shall be words of soberness and truth, as in the presence of God and of you his people () as a lover of truth and virtue, as an assertor of such honest and ingenuous freedom in speaking,
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as a Minister, so far glad of this present imployment, because, however I may be less proportionable to its dimensions and your expectations, yet I have (hereby) the opportunity given me to express such an honour, love,
as a Minister, so Far glad of this present employment, Because, however I may be less proportionable to its dimensions and your Expectations, yet I have (hereby) the opportunity given me to express such an honour, love,
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But taking him in his private sphear and personal confinements, you will give me leave to own him as a Gentleman many ways endeared to my particular love, care, honour, and prayers;
But taking him in his private sphere and personal confinements, you will give me leave to own him as a Gentleman many ways endeared to my particular love, care, honour, and Prayers;
as Ivy that roots where it is long contiguous; Next by neerer and domestick conversation, he living four years in my house, with his Tutor and other attendants befitting his quality at those years,
as Ivy that roots where it is long contiguous; Next by nearer and domestic Conversation, he living four Years in my house, with his Tutor and other attendants befitting his quality At those Years,
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when being but a youth of 13 or 14 years, he carried himself with so much civility, modesty, ingenuity, and manliness, as made his company both worthy and fit for men;
when being but a youth of 13 or 14 Years, he carried himself with so much civility, modesty, ingenuity, and manliness, as made his company both worthy and fit for men;
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so little of petulancy, pride, or moroseness, incident to young Gentlemen of high parts and expectations, that he seemed by his gentleness, candor, and humility, as if he were ignorant both of his own high and noble quality,
so little of petulancy, pride, or moroseness, incident to young Gentlemen of high parts and Expectations, that he seemed by his gentleness, candor, and humility, as if he were ignorant both of his own high and noble quality,
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and also of others usual but ignoble vanities and vapourings, which ill become any men, but most of all those that pretend to any true honour or generous extraction.
and also of Others usual but ignoble vanities and vapourings, which ill become any men, but most of all those that pretend to any true honour or generous extraction.
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The confidence of his noble parents and relations committing him thus to my care and superintendency, gave me an opportunity as welcome to me as any could have befaln me, which was to discharge a solemn promise I made to his most noble Mother seven years before, not only with civility, but with sanctity, at her earnest and importune desiring of me to assure her,
The confidence of his noble Parents and relations committing him thus to my care and superintendency, gave me an opportunity as welcome to me as any could have befallen me, which was to discharge a solemn promise I made to his most noble Mother seven Years before, not only with civility, but with sanctity, At her earnest and importune desiring of me to assure her,
in which I need not tell you how much the grateful memory of her most deserving virtue commanded me to contribute all the care and discretion I was capable of,
in which I need not tell you how much the grateful memory of her most deserving virtue commanded me to contribute all the care and discretion I was capable of,
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and honour, which his excellent Mother had (living) expressed toward him as her only child: a Son I am sure of her cares and counsels, prayers and tears, both living and dying;
and honour, which his excellent Mother had (living) expressed towards him as her only child: a Son I am sure of her Cares and Counsels, Prayers and tears, both living and dying;
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so oft and infinitely solicitous have I seen her noble and pious soul that this her Son might prove a person of such virtue and piety as are the only true foundations of temporal and eternal honour.
so oft and infinitely solicitous have I seen her noble and pious soul that this her Son might prove a person of such virtue and piety as Are the only true foundations of temporal and Eternal honour.
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From my domestick care of him he was sent (much at my instance and perswasion) to Trinity Colledge in Cambridge, continuing there two years, that he might first add learning to his honour, (under the conduct of an excellent Governour, Mr. Mole, sometime Ʋniversity Orator, whom I cannot mention without such honour and love as are due to modest and most deserving worth.) Next, that he might add Honour to Learning, especially in an age where Ignorance, and Rusticity began very rudely to vie with both the famous Ʋniversities, decrying all good Learning and useful studies to make way for pitiful raptures and silly enthusiasms, that is, putting out the two great lights of heaven that hedg-creeping gloe-worms might shine the better;
From my domestic care of him he was sent (much At my instance and persuasion) to Trinity College in Cambridge, Continuing there two Years, that he might First add learning to his honour, (under the conduct of an excellent Governor, Mr. Mole, sometime Ʋniversity Orator, whom I cannot mention without such honour and love as Are due to modest and most deserving worth.) Next, that he might add Honour to Learning, especially in an age where Ignorance, and Rusticity began very rudely to vie with both the famous Ʋniversities, decrying all good Learning and useful studies to make Way for pitiful raptures and silly enthusiasms, that is, putting out the two great lights of heaven that hedge-creeping gloeworms might shine the better;
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that instead of a sage Nobility, a prudent Gentry, a learned Clergy, judicious Lawyers, and knowing Physitians, the honour, civility, piety, the souls, the estates, the Laws and Religion, the bodies and lives of this so renowned a Church and populous a Nation might be exposed to the wills and hands of John-a-Leidens and Jackstraw's, to Cnipperdolins and Muncers, to Hackets and Naylors, to Lack-latin preachers, pettifogging Barretors,
that instead of a sage Nobilt, a prudent Gentry, a learned Clergy, judicious Lawyers, and knowing Physicians, the honour, civility, piety, the Souls, the estates, the Laws and Religion, the bodies and lives of this so renowned a Church and populous a nation might be exposed to the wills and hands of John-a-Leidens and Jackstraw's, to Cnipperdolins and Muncers, to Hackets and Naylors, to Lack-latin Preachers, pettifogging Barrators,
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A project so unchristian, so inhuman, so barbarous, so diabolical, as suted no interest but that of the kingdom of darkness; which the wise and merciful God hath hitherto defeated,
A project so unchristian, so inhuman, so barbarous, so diabolical, as suited no Interest but that of the Kingdom of darkness; which the wise and merciful God hath hitherto defeated,
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and gaining such improvements as are usually most aimed at by young Gallants, because most conspicuous and generally accepted by all persons of civility and breeding, who are glad to see that English roughness, moroseness,
and gaining such improvements as Are usually most aimed At by young Gallants, Because most conspicuous and generally accepted by all Persons of civility and breeding, who Are glad to see that English roughness, moroseness,
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and surliness, (which commonly like rust, attends Country Gentlemen of only domestick and home-spun education) taken off by that politure, douceur, debonaireté, and gentlenesse, which forraigne conversation (in which young Masters are least flattered) contributes to Gentlemen that have any thing of candor and suppleness in their nature.
and surliness, (which commonly like rust, attends Country Gentlemen of only domestic and homespun education) taken off by that politure, douceur, debonaireté, and gentleness, which foreign Conversation (in which young Masters Are least flattered) contributes to Gentlemen that have any thing of candor and suppleness in their nature.
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In all places abroad his demeanour was generally such as became a person of his years and quality, which is testified to me by a Gentleman that is (NONLATINALPHABET) worthy of credit, who attended him in all his motions.
In all places abroad his demeanour was generally such as became a person of his Years and quality, which is testified to me by a Gentleman that is () worthy of credit, who attended him in all his motions.
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During his absence in France (that the world may see my respects to him were not flashy and formal, but serious and real) I had prepared a large volume for him against that time in which he could best bear and entertain it, (for even little books are great burthens to young Gallants, when their overactive spirits make then most busily idle) This great work I had furnished and fortified with all the strength of reason and religion, of virtue and honour, of grace and civility, of useful humanity and solid Divinity (gained by my reading or experience) in order to satisfie all his relations to God and man,
During his absence in France (that the world may see my respects to him were not flashy and formal, but serious and real) I had prepared a large volume for him against that time in which he could best bear and entertain it, (for even little books Are great burdens to young Gallants, when their overactive spirits make then most busily idle) This great work I had furnished and fortified with all the strength of reason and Religion, of virtue and honour, of grace and civility, of useful humanity and solid Divinity (gained by my reading or experience) in order to satisfy all his relations to God and man,
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yea to exceed all the expectations of his noble friends, who could not but expect and wish an accomplished Son to repair that loss which the world had of his excellent Mother. The matter of this composure I had advanced (as much as I could) with all the comely beauties of Oratory, and majesty of language, to avoid (what might be) all tediousness in the most curious and coy Readers of so copious a variety:
yea to exceed all the Expectations of his noble Friends, who could not but expect and wish an accomplished Son to repair that loss which the world had of his excellent Mother. The matter of this composure I had advanced (as much as I could) with all the comely beauty's of Oratory, and majesty of language, to avoid (what might be) all tediousness in the most curious and coy Readers of so copious a variety:
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the whole fabrick was both founded and formed after that great and goodly model, or Idea, of all true worth for judicious piety and useful virtue, which was most remarkable,
the Whole fabric was both founded and formed After that great and goodly model, or Idea, of all true worth for judicious piety and useful virtue, which was most remarkable,
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But my attending the setledness of his station and condition of life (as most proper for such a present) caused my deferring so long the publishing of it,
But my attending the settledness of his station and condition of life (as most proper for such a present) caused my deferring so long the publishing of it,
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even untill the fatal closing of his eyes (for whose sight it was chiefly designed) hath now condemned it to correspond with that silence and darkness to which he is gone as to this world.
even until the fatal closing of his eyes (for whose sighed it was chiefly designed) hath now condemned it to correspond with that silence and darkness to which he is gone as to this world.
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I now appeal to all Hearers and Readers (of any Nobleness and ingenuity) whether I am not excusable if I do with more then ordinary resentments of sorrow lay to heart the death of this young Nobleman, to whom I was so truly devoted and justly indeared.
I now appeal to all Hearers and Readers (of any Nobleness and ingenuity) whither I am not excusable if I do with more then ordinary resentments of sorrow lay to heart the death of this young Nobleman, to whom I was so truly devoted and justly endeared.
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After that rate of care and kindness which the blessed St. John expressed so far to a young man of great hopes (as the Ecclesiastical Histories tell us) that when the good old man heard his dear depositum had deserted his breeding, and endangered his soul, he not only severely reproved that Bishop (for Bishops above Presbyters were so early) to whose custody he had committed him,
After that rate of care and kindness which the blessed Saint John expressed so Far to a young man of great hope's (as the Ecclesiastical Histories tell us) that when the good old man herd his dear depositum had deserted his breeding, and endangered his soul, he not only severely reproved that Bishop (for Bishops above Presbyters were so early) to whose custody he had committed him,
first with the young mans self-confusions, then with his own paternal prayers and tears, which never ceased till he had recovered so welcome a captive to Christ and his Church.
First with the young men self-confusions, then with his own paternal Prayers and tears, which never ceased till he had recovered so welcome a captive to christ and his Church.
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how (amidst all the welcome receptions, visits, and caresses which he received or payed to his many noble and neer relations) he forgot not (by any juvenile or supercilious negligence) to express to me and mine such civility, kindness,
how (amid all the welcome receptions, visits, and Caresses which he received or paid to his many noble and near relations) he forgotten not (by any juvenile or supercilious negligence) to express to me and mine such civility, kindness,
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I confess I unfeignedly deplore my loss of him, not that I either hoped or expected any secular advantages by his private or publique station beyond those civil courtesies which I have oft enjoyed from his other noble relations, which if I did never deserve,
I confess I unfeignedly deplore my loss of him, not that I either hoped or expected any secular advantages by his private or public station beyond those civil courtesies which I have oft enjoyed from his other noble relations, which if I did never deserve,
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As for publique favours, attainable by any mans mediation, I understand my self and the times so well in the point of preferment as not to look toward any, which are now rare to he seen in England for any Ecclesiastick of my proportions:
As for public favours, attainable by any men mediation, I understand my self and the times so well in the point of preferment as not to look towards any, which Are now rare to he seen in England for any Ecclesiastic of my proportions:
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where (as in most populous and plebeian Auditories) much good seed is lost, much study and pains frustrated, by falling on the thority, stony, and high-way grounds. But my work and wages, I hope, are with Him who is a merciful Master,
where (as in most populous and plebeian Auditors) much good seed is lost, much study and pains frustrated, by falling on the thority, stony, and highway grounds. But my work and wages, I hope, Are with Him who is a merciful Master,
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and most impartially bountiful Patron to all faithful Labourers in his husbandry, among which I beseech God I may be found one, in whom ability, industry,
and most impartially bountiful Patron to all faithful Labourers in his Husbandry, among which I beseech God I may be found one, in whom ability, industry,
as possibly I might and should had I been aware (though I confess for some months past I was jealous) he would ere long deprive me and all the world of all capacities to serve him;
as possibly I might and should had I been aware (though I confess for Some months passed I was jealous) he would ere long deprive me and all the world of all capacities to serve him;
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this fear made me add of late such frequencies to my visits as I thought not unacceptable, still aiming to catch those (mollissima tempora fandi) seasonable advantages in respect of his urgent infirmities as might do him most good, in being his remembrancer for the main matters of life and death, that one thing necessary, his eternal interests, in comparison of which all things of Houses, Lands, Honours, Wife, Children, Crowns and Kingdoms, are as losse and dung.
this Fear made me add of late such frequencies to my visits as I Thought not unacceptable, still aiming to catch those (mollissima tempora fandi) seasonable advantages in respect of his urgent infirmities as might do him most good, in being his remembrancer for the main matters of life and death, that one thing necessary, his Eternal interests, in comparison of which all things of Houses, Lands, Honours, Wife, Children, Crowns and Kingdoms, Are as loss and dung.
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by I know not what secret presage, he would oft say in the height and vigor of his youth, He should not live beyond his Mothers age, who died under 27. and he under 24. God you see hath verified what was foretold, I believe more beyond all their expectations that knew him then his own, who certainly had some secret monition, which (I hope) he did not wholly neglect,
by I know not what secret presage, he would oft say in the height and vigor of his youth, He should not live beyond his Mother's age, who died under 27. and he under 24. God you see hath verified what was foretold, I believe more beyond all their Expectations that knew him then his own, who Certainly had Some secret monition, which (I hope) he did not wholly neglect,
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though (possibly) he did not so much regard it as the event would have required, having the hopes and flattering confidences of youth and spirit yet attending him.
though (possibly) he did not so much regard it as the event would have required, having the hope's and flattering confidences of youth and Spirit yet attending him.
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This possibly encouraged him (as is usual) the more earnestly to pursue those allowed contentments of life, which he conceived might most contribute to his honour and happiness, then it may be he would have done if he had foreseen the speedy and impendent period of his life: and how much more necessary for his true interests, the eternal peace and happiness of his soul, the gracious improvements of his short time had been beyond the most deserving consort,
This possibly encouraged him (as is usual) the more earnestly to pursue those allowed contentment's of life, which he conceived might most contribute to his honour and happiness, then it may be he would have done if he had foreseen the speedy and impendent Period of his life: and how much more necessary for his true interests, the Eternal peace and happiness of his soul, the gracious improvements of his short time had been beyond the most deserving consort,
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A great and remarkable instance to confute all the glory, hopes, and confidence of us poor mortals, who at our best estate are altogether vanity, disquieting our selves in a vain shadow till we turn meer shadows and cyphers to this world.
A great and remarkable instance to confute all the glory, hope's, and confidence of us poor mortals, who At our best estate Are altogether vanity, disquieting our selves in a vain shadow till we turn mere shadows and ciphers to this world.
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If parentage and descent, if Nobility and honour, if youth and bravery, if courtly splendors and grandeurs, if an ample fortune and revenue, if human friendships and highest favours, if neerest alliance to a person he thought most deserving of his love and most capable to make him happy in the highest point of human felicity, if experience of virtuous love, conjugal respect, extraordinary tenderness,
If parentage and descent, if Nobilt and honour, if youth and bravery, if courtly splendors and grandeurs, if an ample fortune and revenue, if human friendships and highest favours, if nearest alliance to a person he Thought most deserving of his love and most capable to make him happy in the highest point of human felicity, if experience of virtuous love, conjugal respect, extraordinary tenderness,
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and passionate prudence, which he had (to comfort him) in his long and killing infirmity, immediately succeeding his so desired nuptials; if any one or all of these endearments and decoyes of life had signified any thing to the preserving of it,
and passionate prudence, which he had (to Comfort him) in his long and killing infirmity, immediately succeeding his so desired nuptials; if any one or all of these endearments and decoys of life had signified any thing to the preserving of it,
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or could have been advantaged by the care and skill of excellent Physitians, this young and noble Gentleman had not now been the subject of my discourse and your attention, of all our sorrows and tears,
or could have been advantaged by the care and skill of excellent Physicians, this young and noble Gentleman had not now been the Subject of my discourse and your attention, of all our sorrows and tears,
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yea stupors and astonishments: for I assure you he is an object not lightly to be laid to all our hearts, and especially to the hearts of all his neerest kindred and relations.
yea stupors and astonishments: for I assure you he is an Object not lightly to be laid to all our hearts, and especially to the hearts of all his nearest kindred and relations.
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but grass) not to trust in this vain world, not in uncertain riches, honours, beauties, loves, relations, selves, not to put far from them the evil day (which is indeed never far from them) even in their sense, that is, the day of sickness, death, and judgement, and in Gods sense it is then most upon them when they live least to God and their consciences,
but grass) not to trust in this vain world, not in uncertain riches, honours, beauty's, loves, relations, selves, not to put Far from them the evil day (which is indeed never Far from them) even in their sense, that is, the day of sickness, death, and judgement, and in God's sense it is then most upon them when they live least to God and their Consciences,
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I know (as one of the ancients notably observed) although we are (NONLATINALPHABET) neer of kin to God, and he is not far from any of us (as the Apostle preacheth to the Athenians, Acts 17.27.) in being and bounty, in mercies or in judgements; yea he is neerest to us, round about and within us ( intimior intimo nostri, as St. Bernard) by his omniscience and exact advertence of all our ways, words, thoughts and deeds, yet we naturally affect a reserve a strangeness and distance,
I know (as one of the ancients notably observed) although we Are () near of kin to God, and he is not Far from any of us (as the Apostle Preacheth to the Athenians, Acts 17.27.) in being and bounty, in Mercies or in Judgments; yea he is nearest to us, round about and within us (intimior intimo Our, as Saint Bernard) by his omniscience and exact advertence of all our ways, words, thoughts and Deeds, yet we naturally affect a reserve a strangeness and distance,
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but the headiness, pride, and presumption of our own hearts, our lusts and humours is such, that (like Sampson ) we break all these cords of love and divine Philanthropy, the bonds of nature, providence, reason, conscience, Religion, and Baptism, in sunder.
but the headiness, pride, and presumption of our own hearts, our Lustiest and humours is such, that (like Sampson) we break all these cords of love and divine Philanthropy, the bonds of nature, providence, reason, conscience, Religion, and Baptism, in sunder.
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So that it is a mercy of God if at any time he stops the fleetness of our youthful passions, which are prone to run wilde and counter to Gods blessed will, to our own consciences and welfare. I hope this noble young Gentleman had a serious and humble,
So that it is a mercy of God if At any time he stops the fleetness of our youthful passion, which Are prove to run wild and counter to God's blessed will, to our own Consciences and welfare. I hope this noble young Gentleman had a serious and humble,
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yea a gracious and thankful sense of Gods merciful severities and indulgent afflictions. We are certainly undone if God be not better to us then we would have him;
yea a gracious and thankful sense of God's merciful severities and indulgent afflictions. We Are Certainly undone if God be not better to us then we would have him;
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if, as a wise father, he doe not give us seasonable Physick as well as food. Who knows but his bodily infirmities might be an holy meanes to cure those of his soule? of which,
if, as a wise father, he do not give us seasonable Physic as well as food. Who knows but his bodily infirmities might be an holy means to cure those of his soul? of which,
Who can know (that is, acknowledge) sufficiently, with penitent shame and sorrow, the transgressions and errors of his youth, as David saith Psal. 25.7.
Who can know (that is, acknowledge) sufficiently, with penitent shame and sorrow, the transgressions and errors of his youth, as David Says Psalm 25.7.
(Optimus ille qui minimis urgetur) as St. Jerome by his own experience cries out, He is happyest that is least overcome by them, most humbled for them,
(Optimus Isle qui minimis urgetur) as Saint Jerome by his own experience cries out, He is Happiest that is least overcome by them, most humbled for them,
or debauched in him, as to swearing, profaneness, or luxury, in his later yeares, since he wrote man, and was out of his pupillage: not any thing (heretofore) did I observe or hear, beyond what is usual (but not therefore venial) in most young persons,
or debauched in him, as to swearing, profaneness, or luxury, in his later Years, since he wrote man, and was out of his pupillage: not any thing (heretofore) did I observe or hear, beyond what is usual (but not Therefore venial) in most young Persons,
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after the rate not onely of our times (which are bad and loose enough) but of all times, that a little modesty and civil restraint, short of the highest vices, seem a great vertue in young, great, and florid persons.
After the rate not only of our times (which Are bad and lose enough) but of all times, that a little modesty and civil restraint, short of the highest vices, seem a great virtue in young, great, and florid Persons.
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The impotent and impudent debanchery of many makes their folly outvye their fortunes, deform their Honours, blaspheme their Baptism, corrupt the age in which they live, disdain their God,
The impotent and impudent debanchery of many makes their folly outvie their fortune's, deform their Honours, Blaspheme their Baptism, corrupt the age in which they live, disdain their God,
truly religious towards God, seems to them as unreasonable and unseasonable, as if one should look for ripe fruits in time of blossomes, or for harvest in the spring:
truly religious towards God, seems to them as unreasonable and unseasonable, as if one should look for ripe fruits in time of blossoms, or for harvest in the spring:
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Whereas indeed so soon as we begin to be capable to sin knowingly and reflexively, we ought to begin to repent seriously. The smitings of our hearts, and checks of conscience (which this Gentleman told me he ever had after any known fin) should be minded and religiously considered as Gods gracious rebukes,
Whereas indeed so soon as we begin to be capable to sin knowingly and reflexively, we ought to begin to Repent seriously. The smitings of our hearts, and Checks of conscience (which this Gentleman told me he ever had After any known fin) should be minded and religiously considered as God's gracious rebukes,
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As we are loth to be long or a little miserable, so we should be as loth to be long or little sinful. The civil and formal righteousness of Scribes and Pharisees will not bring us to the kingdome of heaven; it must be exceeded,
As we Are loath to be long or a little miserable, so we should be as loath to be long or little sinful. The civil and formal righteousness of Scribes and Pharisees will not bring us to the Kingdom of heaven; it must be exceeded,
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because the highest praise (as Aristotle sayes) of young ones is (NONLATINALPHABET) to be hopeful, accessible, tractable. (NONLATINALPHABET) not to be (monitoribus asperi) morose, offensive, disdainful to all good counsel and counsellors.
Because the highest praise (as Aristotle Says) of young ones is () to be hopeful, accessible, tractable. () not to be (monitoribus asperi) morose, offensive, disdainful to all good counsel and counsellors.
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As for those (NONLATINALPHABET) refractory reluctancies and recalcitrations against all good counsel, monition, and example, to which high-crested and obstinate youth is too prone, this noble Gentleman was so far removed (as to my experience) from them, that a little before,
As for those () refractory Reluctancies and recalcitrations against all good counsel, monition, and Exampl, to which high-crested and obstinate youth is too prove, this noble Gentleman was so Far removed (as to my experience) from them, that a little before,
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and soon after he had compleated what he imagined to be his chiefest worldly happiness, when I visited him, he did of himself desire me once and again, that I would advise him what I conceived the best method of living, to the improvement of his mind and time both for God and man; what books were most proper for his reading and study both in piety and prudence.
and soon After he had completed what he imagined to be his chiefest worldly happiness, when I visited him, he did of himself desire me once and again, that I would Advice him what I conceived the best method of living, to the improvement of his mind and time both for God and man; what books were most proper for his reading and study both in piety and prudence.
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The procedure of this good motion was prevented by his languishing sickness, and that valetudinary (NONLATINALPHABET) indisposition which presently grew upon him,
The procedure of this good motion was prevented by his languishing sickness, and that valetudinary () indisposition which presently grew upon him,
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which perceiving, I thought it a work not unworthy of my faithful respects to him to send him my advise in writing, that he might at his best leisure either read it or have it read to him, which I know he did with as much regard and attention as could be expected in the course of his languishing & tedious state;
which perceiving, I Thought it a work not unworthy of my faithful respects to him to send him my Advice in writing, that he might At his best leisure either read it or have it read to him, which I know he did with as much regard and attention as could be expected in the course of his languishing & tedious state;
yet he had some frequently to read choise places of Scripture to him, particularly when the 8th of the Romans was read to him by that person whom he most loved (whose tears in reading best interpreted not the Text but her own heart and sympathies to him) he would oft pray her to repeat some verses once and again, to give him leave to pause upon them;
yet he had Some frequently to read choice places of Scripture to him, particularly when the 8th of the Romans was read to him by that person whom he most loved (whose tears in reading best interpreted not the Text but her own heart and sympathies to him) he would oft pray her to repeat Some Verses once and again, to give him leave to pause upon them;
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and sometimes he ended his meditation and conference with such an humble ejaculation, O how infinite is the mercy of our heavenly Father, that hath given us poor sinners such gracious promises to lay hold on!
and sometime he ended his meditation and conference with such an humble ejaculation, Oh how infinite is the mercy of our heavenly Father, that hath given us poor Sinners such gracious promises to lay hold on!
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and that it was so late. There was now no delay to be made, no time to be lost in impertinent visiting and cold how-do-yous; I craved therefore his patience, privacy,
and that it was so late. There was now no Delay to be made, no time to be lost in impertinent visiting and cold how-do-yous; I craved Therefore his patience, privacy,
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and of his serious repentance, of his deep sense of the want of Christ as a Saviour, of owning the excellent worth that is in Christ, of the full and free grace of God offered by Christ, of his humble desires and hopes of it, also his patience and preparedness to die, if God would have it so;
and of his serious Repentance, of his deep sense of the want of christ as a Saviour, of owning the excellent worth that is in christ, of the full and free grace of God offered by christ, of his humble Desires and hope's of it, also his patience and preparedness to die, if God would have it so;
And in general, of his firm perswasion that those things were true which he had been taught by me and other Ministers of the Church of England out of Gods word.
And in general, of his firm persuasion that those things were true which he had been taught by me and other Ministers of the Church of England out of God's word.
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To all the whole series of my questions & discourse he severally answered with such prayers & tears, such deep sighs, such fervent Amens, and such pathetick expressions, as I could expect in his weak condition. To my last query concerning his belief of the Truths of God in his Word, he replyed with a vehemency of voice and spirit, Do I believe them? yes (Sr.) I thank God I do believe them,
To all the Whole series of my questions & discourse he severally answered with such Prayers & tears, such deep sighs, such fervent Amens, and such pathetic expressions, as I could expect in his weak condition. To my last query Concerning his belief of the Truths of God in his Word, he replied with a vehemency of voice and Spirit, Do I believe them? yes (Sr.) I thank God I do believe them,
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After this my private discourse with him about a quarter of an hour, his noble friends joyned with me in prayer to God for him, to which he was composedly intent and fervent.
After this my private discourse with him about a quarter of an hour, his noble Friends joined with me in prayer to God for him, to which he was composedly intent and fervent.
In the afternoon, soon after he had againe spoken in his dying agonies some like passionate, pious, and humble words to me, as best befits the mouth of a dying Christian, he calmly and suddenly expired without any great contest with death.
In the afternoon, soon After he had again spoken in his dying agonies Some like passionate, pious, and humble words to me, as best befits the Mouth of a dying Christian, he calmly and suddenly expired without any great contest with death.
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Far be it from me (who never flattered him or any man living except my self) to commend him ( now dead and gone) after those riotous Hyperboles and envied excesses which the Greek and Roman Orators used at the Funeral piles (or busta ) of their deceased friends. Nor will I scatter upon his herse those flowers which ancient Fathers and other Christian Orators used gravely and more deservedly in their Funeral Sermons, Orations, and Epitaphs, applied to many holy men and women of old, who died either young,
far be it from me (who never flattered him or any man living except my self) to commend him (now dead and gone) After those riotous Hyperboles and envied Excesses which the Greek and Roman Orators used At the Funeral piles (or busta) of their deceased Friends. Nor will I scatter upon his hearse those flowers which ancient Father's and other Christian Orators used gravely and more deservedly in their Funeral Sermons, Orations, and Epitaphs, applied to many holy men and women of old, who died either young,
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it was but pious and prudent that their light both living and dead should so shine before men, both Christians and Heathens, that all might see their good works and glorifie God.
it was but pious and prudent that their Light both living and dead should so shine before men, both Christians and heathens, that all might see their good works and Glorify God.
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These were set forth by their accurate yet honest eloquence, that they were (Virtutum thesauri, gratiarum gazae, humanarum perfectionum cumuli, &c.) treasures of virtue, magazeens of grace, heaps of divine perfections in the midst of human imperfections. No;
These were Set forth by their accurate yet honest eloquence, that they were (Virtues thesauri, Gratitude gazae, humanarum perfectionum cumuli, etc.) treasures of virtue, magazeens of grace, heaps of divine perfections in the midst of human imperfections. No;
as St. Jerome speaks) can do the dead no good, and may do the living much hurt when they seem not so eminently deserved. I am severely confined to the bounds of soberness and truth;
as Saint Jerome speaks) can do the dead no good, and may do the living much hurt when they seem not so eminently deserved. I am severely confined to the bounds of soberness and truth;
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therefore I shall say no more then this, that, as I hope, he was not far from the Kingdom of Heaven in his health, so I trust his long sickness brought him not only neerer to it in the graces of true faith, unfeigned repentance, with charity, patience, humility, and willing submission to Gods will living and dying.
Therefore I shall say no more then this, that, as I hope, he was not Far from the Kingdom of Heaven in his health, so I trust his long sickness brought him not only nearer to it in the graces of true faith, unfeigned Repentance, with charity, patience, humility, and willing submission to God's will living and dying.
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I well know that the rack and skrew of sickness and killing infirmitie do commonly squeeze or force something of such expressions out of every one which sound to the tune of Christianity; the best verification of which is former frequent and faithful experiments in health, enjoyed in a mans own conscience, and given also to others by walking humbly with God,
I well know that the rack and Screw of sickness and killing infirmity do commonly squeeze or force something of such expressions out of every one which found to the tune of Christianity; the best verification of which is former frequent and faithful experiments in health, enjoyed in a men own conscience, and given also to Others by walking humbly with God,
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Yet I conceive I may, without any offence to God or good men, say thus much, That if (sinite parvulos ad me venire) suffer little ones to come unto me, be applicable to Infant graces; if the indulgent tenderness of Christ, bidding the weary laden with corporal and spiritual infirmities to come to him, and promising them rest; if that sweet promise, worthy of our blessed Saviours beniguity to mankind, have any spirits and life in it for a poor dying and dejected, yet believing and trembling sinner to lay hold of, The smoaking flax he will not quench, nor break the bruised reed;
Yet I conceive I may, without any offence to God or good men, say thus much, That if (Finite Small Children and me venire) suffer little ones to come unto me, be applicable to Infant graces; if the indulgent tenderness of christ, bidding the weary laden with corporal and spiritual infirmities to come to him, and promising them rest; if that sweet promise, worthy of our blessed Saviors beniguity to mankind, have any spirits and life in it for a poor dying and dejected, yet believing and trembling sinner to lay hold of, The smoking flax he will not quench, nor break the Bruised reed;
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or turning grace into wantonness, hope, that they were made good to this Gentleman, whose honour, health, hopes, happiness, and heart too were so long under the burdens and breakings of Gods hand in his sickness,
or turning grace into wantonness, hope, that they were made good to this Gentleman, whose honour, health, hope's, happiness, and heart too were so long under the burdens and breakings of God's hand in his sickness,
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so early in his life, and so suddenly casting him down from the highest pinnacle of worldly happiness, where he fancied most to settle himself. Certainly there are many times great comforts & spiritual cordials secretly infused with Gods bitter potions, which keep up our spirits under them, and mend us by them.
so early in his life, and so suddenly casting him down from the highest pinnacle of worldly happiness, where he fancied most to settle himself. Certainly there Are many times great comforts & spiritual cordials secretly infused with God's bitter potions, which keep up our spirits under them, and mend us by them.
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as it was dissected the next day by six able Physitians and two skilful Surgeons (my self being an eye witness ) whose testimony under their hands is hereafter printed in their own words.
as it was dissected the next day by six able Physicians and two skilful Surgeons (my self being an eye witness) whose testimony under their hands is hereafter printed in their own words.
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The account of their discovery amounts to no more then this, That he died of that scrophulous humor abounding in him, which we call the Struma, or Kings evil, full of little and great knots or kernels in his lungs and entrails, some as big as pullets eggs, some larger,
The account of their discovery amounts to no more then this, That he died of that scrofulous humour abounding in him, which we call the Struma, or Kings evil, full of little and great knots or kernels in his lungs and entrails, Some as big as pullets eggs, Some larger,
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his lungs so full of that caseous or cheese-like substance that they were swelled and inflamed to a quantity too big for his brest and breathing, so that he died on the suddain, presently after he had spoken and removed himself with much seeming strength and earnestness;
his lungs so full of that caseous or cheese-like substance that they were swelled and inflamed to a quantity too big for his breast and breathing, so that he died on the sudden, presently After he had spoken and removed himself with much seeming strength and earnestness;
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the heart being suddenly suffocated and wasted on one side or (Auricle) for want of due refreshing: and however the lungs began in some folds to be putrified, yet neither my self nor any other perceived either while he lived (though I spake very neer him) any thing offensive in his breath, or unsavoury from his pectorals or vitals.
the heart being suddenly suffocated and wasted on one side or (Auricle) for want of due refreshing: and however the lungs began in Some folds to be Putrified, yet neither my self nor any other perceived either while he lived (though I spoke very near him) any thing offensive in his breath, or unsavoury from his pectorals or vitals.
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and I know by most assured experience it hath befaln such as have been both for unspotted virtue and exquisite handsomeness inferiour to no persons living in their times.
and I know by most assured experience it hath befallen such as have been both for unspotted virtue and exquisite handsomeness inferior to no Persons living in their times.
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In a word, the means which providence permitted to put an end to this noble Gentlemans days was such as might well deserve the pity of all, but not the reproach of any good Christian, who being (at last) thus truly and fully informed will in all respects carry themselves as becometh humanity and Christianity, modesty and veracity.
In a word, the means which providence permitted to put an end to this noble Gentleman's days was such as might well deserve the pity of all, but not the reproach of any good Christian, who being (At last) thus truly and Fully informed will in all respects carry themselves as Becometh humanity and Christianity, modesty and veracity.
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A more solicitous confutation of any vulgar surmises and false reports were to give them too much reputation; credulity not duly informed is venial though applied to calumnies,
A more solicitous confutation of any Vulgar surmises and false reports were to give them too much reputation; credulity not duly informed is venial though applied to calumnies,
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How miserable a people are we, whose civil and religious fewds are such, that men are made to live and die, to be saved and damned, not as the mercy and justice of God wills,
How miserable a people Are we, whose civil and religious feuds Are such, that men Are made to live and die, to be saved and damned, not as the mercy and Justice of God wills,
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I abhor to flatter or calumniate any man in Court or Country; I follow no dictates but those of experience, impartiality, certainty, upon which ground I presume no ingenuous man or woman can envy or deny me to apply even to the now dead body of this noble Gentleman these sweet persumes and honest spices made up of nothing but evident truth, comely civility, just honour and upright conscience; which last office I perform, not so much a friend and servant to him, as to truth and the God of truth, to whose merciful dispose we leave his soul for ever.
I abhor to flatter or calumniate any man in Court or Country; I follow no dictates but those of experience, impartiality, certainty, upon which ground I presume no ingenuous man or woman can envy or deny me to apply even to the now dead body of this noble Gentleman these sweet perfumes and honest spices made up of nothing but evident truth, comely civility, just honour and upright conscience; which last office I perform, not so much a friend and servant to him, as to truth and the God of truth, to whose merciful dispose we leave his soul for ever.
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His Corps, or bodily remains are brought (you see) to be deposited with you his kind friends, his loving neighbours, his honest tenants (in reversion) and his worthy Countrymen, to be laid up with the mortal reliques of his excellent Mother, and other his noble Ancestors, to whom he is gone before his Father or Grandfather, by a preproperous fate, inverting the usual and by most parents desired methods of mortality.
His Corpse, or bodily remains Are brought (you see) to be deposited with you his kind Friends, his loving neighbours, his honest tenants (in reversion) and his worthy Countrymen, to be laid up with the Mortal Relics of his excellent Mother, and other his noble Ancestors, to whom he is gone before his Father or Grandfather, by a preproperous fate, inverting the usual and by most Parents desired methods of mortality.
I need not tell your ingenuity (to my worthy Countrymen and you of this place) what causes you have more then other men to lay this death to heart, and to stand still at this dead Corps as the men of Judah and Israel did that came to the place where Asahel fell down and died,
I need not tell your ingenuity (to my worthy Countrymen and you of this place) what Causes you have more then other men to lay this death to heart, and to stand still At this dead Corpse as the men of Judah and Israel did that Come to the place where Ashahel fell down and died,
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as of a person eminently related, as to many other, so to a principal noble Family in this County; the experience of whose piety, hospitality, charity,
as of a person eminently related, as to many other, so to a principal noble Family in this County; the experience of whose piety, hospitality, charity,
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and love of learning, poor and rich have had long experience, and some constant living monuments among you in this village, besides that to which they have committed their urns and bones, their dust and ashes as it were, to your safe custody. How far you are injured or detrimented by this noble persons death depends much on the piety, vertue, and honour of their minds and actions who now enjoy,
and love of learning, poor and rich have had long experience, and Some constant living monuments among you in this village, beside that to which they have committed their urns and bones, their dust and Ashes as it were, to your safe custody. How Far you Are injured or detrimented by this noble Persons death depends much on the piety, virtue, and honour of their minds and actions who now enjoy,
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or may after succeed to, those honours and revenews to which he was Heir apparent, which he now neither wants, nor envies, nor desires. How far you are or may be bettered by his death,
or may After succeed to, those honours and revenues to which he was Heir apparent, which he now neither Wants, nor envies, nor Desires. How Far you Are or may be bettered by his death,
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and these endeavours for your good, depends much upon your care and conscience to lay to heart those many instances of improving a Funeral which I have told you; wherein Gods grace upon your humble prayers and honest endeavours will enable you to live as becomes those that remember dayly they must die and appear before God:
and these endeavours for your good, depends much upon your care and conscience to lay to heart those many instances of improving a Funeral which I have told you; wherein God's grace upon your humble Prayers and honest endeavours will enable you to live as becomes those that Remember daily they must die and appear before God:
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Februarii 17. Anno 1657. Observationes habitae In Dissectione Corporis Illustrissimi & Nobilissimi Viri D. ROBERTI RICH coram Medicinae Doctoribus & Chirurgis infra subscriptis.
February 17. Anno 1657. Observationes habitae In Dissectione Corporis Illustrissimi & Nobilissimi Viri D. ROBERT'S RICH coram Medicinae Doctoribus & Chirurgis infra subscriptis.
1. INventi sunt Pulmones substantiâ duriores quam secundùm naturam, & mole longè majores quam pro ratione pectoris, toti ferè scrophulosi, caseosâ materiâ magna ex parte purulentâ referti.
1. INventi sunt Pulmones substantiâ duriores quam secundùm naturam, & mole long Majores quam Pro ratione Heart, Totius ferè scrophulosi, caseosâ materiâ Magna ex parte purulentâ referti.
Superiori parte lobi dextri lacuna reperta est pure plena ad quantitatem cochlearis unius. 2. Aqua collecta in sinistra cavitate Thoracis ad fesque librae quantitatem, vel circiter.
Superiori parte lobi dextri lacuna reperta est pure plena ad quantitatem cochlearis unius. 2. Aqua Collecta in sinistra cavitate Thoracis ad fesque librae quantitatem, vel circiter.
4. Mesenterium refertum glandulis scrophulosis, aliquibus magnitudinem Ovi Gallinacei aequantibus, aliis minoribus materiâ quadam sebaceâ plenis, cum purulentiae guttis hinc inde sparsis in aliquibus.
4. Mesenterium refertum glandulis scrophulosis, aliquibus magnitudinem Ovi Gallinacei aequantibus, Others minoribus materiâ Quadam sebaceâ plenis, cum purulentiae guttis hinc inde sparsis in aliquibus.
5. In substantia Panchreatis glandulae peregrinae, huic annexus tumor scrophulosus grandis, ad hepar usque protensus, & Orisicium Venae Portae comprimens.
5. In Substance Panchreatis glandulae peregrinae, huic annexus tumor scrophulosus grandis, ad hepar usque protensus, & Orisicium Venae Portae comprimens.
9. Inte Musculos Lumbares glandulae duae ingentes scrophuloae à quinta vertebra sinistrae partis una ad Inguen usque se protendebat, ex dextra parte altera non adeo longa.
9. Inte Musculos Lumbares glandulae duae Ingentes scrophuloae à quinta vertebra sinistrae partis una ad Inguen usque se protendebat, ex dextra parte altera non adeo Longam.
Vicious minds and manners (like dead carkasses ) are then best, when so buried that nothing may appear to posterity of their noysome and contagious fedities:
Vicious minds and manners (like dead carcases) Are then best, when so buried that nothing may appear to posterity of their noisome and contagious fedities:
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Commendation is the least reward due to Vertue: Imitation is the highest commendation of it; just commendation and imitation make the most noble and durable Monument for it.
Commendation is the least reward due to Virtue: Imitation is the highest commendation of it; just commendation and imitation make the most noble and durable Monument for it.
Which good ends are aimed at by this following Inscription, dedicated to the Mothers Ʋrne, at the Sons Funeral; that seeing how Holy the Parent or Root was, mankind may conjecture how hopeful the Son or Branch might be,
Which good ends Are aimed At by this following Inscription, dedicated to the Mother's Ʋrne, At the Sons Funeral; that seeing how Holy the Parent or Root was, mankind may conjecture how hopeful the Son or Branch might be,
and how happy themselves may be by imitating both of Them in those things which were praise-worthy in Them; That God in all, may have the glory of all, as infinitely above all.
and how happy themselves may be by imitating both of Them in those things which were praiseworthy in Them; That God in all, may have the glory of all, as infinitely above all.
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Mr Cartwright on Eccles. Fructus mortis tum esse muliplices ut illis recensendis prolixa oratio sufficeret. Oculos quos vitae voluptas claudit mortis amaritudo aperit.
Mr Cartwright on Eccles. Fructus mortis tum esse muliplices ut illis recensendis Prolix oratio sufficeret. Eyes quos vitae voluptas Claudit mortis amaritudo Aperitif.
Quam foedum, quam horendū sit spectaculum Deo & Angelis anima cadaverosa, in peccatis mortua, libidinum tabe squalida, ira & invidia tota deformis & horrida.
Quam foedum, quam horendun sit spectaculum God & Angels anima cadaverosa, in peccatis Mortua, libidinum tabe squalida, ira & invidia tota deformis & horrida.
fw-la fw-la, fw-la n1 fw-la fw-la fw-la cc np1 fw-la fw-la, fw-la fw-la n1, fw-la vvi fw-la, fw-la cc fw-la fw-la fw-la cc fw-la.
Introitus & exitus lugubris. Cum nascimur & mundi hospitio excipimur, initium a lacrymis auspicamur; & cum lacrymis extinguimur. Cyp. Ordimur vitam lacrymis, & claudimus omnes. Quisque suis natus, sic sepelitur aquis.
Introitus & exitus lugubris. Cum nascimur & mundi hospitio excipimur, Initium a lacrymis auspicamur; & cum lacrymis extinguimur. Cyprus Ordimur vitam lacrymis, & claudimus omnes. Quisque suis Born, sic sepelitur aquis.
np1 cc fw-la fw-la. fw-la fw-la cc fw-la fw-la fw-la, fw-la dt fw-la fw-la; cc fw-la fw-la fw-la. np1 fw-la fw-la fw-la, cc fw-la fw-la. np1 fw-fr fw-la, fw-la fw-la fw-la.
Divinae veritatis majestatem, benignitatis gloriam, gratiarum nitorem, virtutum pulcherimam suavitatem qui non videt caecus est; qui videt & non laudat ingratus est; qui videns laudansque parili affectu non movetur aut mortuus est aut insanus. Eccles. 12.6.
Divinae veritatis majestatem, benignitatis gloriam, Gratitude nitorem, Virtues pulcherimam suavitatem qui non videt caecus est; qui videt & non Laudat Ingrateful est; qui videns laudansque parili affectu non movetur Or Mortuus est Or insanus. Eccles. 12.6.
Vide Psal. 73.12. Behold these are the ungodly, who prosper in the world; they increase in riches, &c. Job 21.7. Wherefore do the wicked live, become old, yea are mighty in power? Jer. 12.1, 2. Wherefore doth the way of the wicked prosper? why are all they happy that deal very treacherously, &c. John 7.24. Psal. 73.15.
Vide Psalm 73.12. Behold these Are the ungodly, who prosper in the world; they increase in riches, etc. Job 21.7. Wherefore do the wicked live, become old, yea Are mighty in power? Jer. 12.1, 2. Wherefore does the Way of the wicked prosper? why Are all they happy that deal very treacherously, etc. John 7.24. Psalm 73.15.
* In the Council of Arles in France, before the first great Nicene Council, about the year of Christ 230. three Brittish Bishops were present and subscribed, viz. Eborius of York, Restitutus of London, Adelphius of Colchester, as Bishop Ʋsher observes in his De prim. Eccl. Brit. & Sirmondus. Concil. Gall. Tom. 1. p. 9. Lucius the King of the Britans, as Bede tells us, Hist. l. 1. c. 4. received the faith by such as were sent from Elcutherius the 12th. Bishop of Rome, from the Apostles, as He•sippus tells us in Euseb. l. 4. c. 22. As Calvin in Epist. ad Sadoletum & de Necessi. Refor. Eccles. Zanchius Epist. ad Elizab. Regin am Angl. & in Epist. ad Grindal Archiep. Cant. Isaac Casaub. Epist. ad Reg. Jacob. ante Exer. Baron Moulin. Ep. ad Epis. Winto. Beza Epist. ad Grindal Archiep. Cant. Pet. Martyr ad Juelli Apolog. praefat. Isa. 57.1. Psal. 116.15.
* In the Council of Arles in France, before the First great Nicene Council, about the year of christ 230. three Brit Bishops were present and subscribed, viz. Eborius of York, Restituted of London, Adelphius of Colchester, as Bishop Ʋsher observes in his De prim. Ecclesiastes Brit. & Sirmondus. Council. Gall. Tom. 1. p. 9. Lucius the King of the Britons, as Bede tells us, Hist. l. 1. c. 4. received the faith by such as were sent from Elcutherius the 12th. Bishop of Rome, from the Apostles, as He•sippus tells us in Eusebius l. 4. c. 22. As calvin in Epistle and Sadoletum & de Necessi. Refor. Eccles. Zanchius Epistle and Elizabeth Regin am Angel & in Epistle ad Grindal Archbishop Cant Isaac Casaubon Epistle and Reg. Jacob. ante Exer Baron Moulin. Epistle and Ethics Winto. Beza Epistle and Grindal Archbishop Cant Pet. Martyr ad Jewell Apology Praeface. Isaiah 57.1. Psalm 116.15.
Amos 6.3. Quamvis a Diis immortabibus prope absumus mortales, tardè tamen ad Deorum cognitionem, cultum, & usum accedimus; nisi aut maris tempestatibus jactati, aut terrae motibus perculsi, aut vitae infirmitatibus vexati, aut mortis terroribus attoniti potius quàm adducti.
Amos 6.3. Quamvis a Dis immortabibus Prope absumus mortales, tardè tamen ad Gods cognitionem, cultum, & usum accedimus; nisi Or maris tempestatibus jactati, Or terrae motibus perculsi, Or vitae infirmitatibus vexati, Or mortis terroribus attoniti potius quàm adducti.
