The mourning of Mount Libanon: or, The temples teares A sermon preached at Hodsocke, the 20. day of December, anno Domini, 1627. In commemoration of the right honourable and religious lady, the Lady Frances Clifton, daughter to the Right Honourable the Earle of Cumberland: and wife to the truly noble Sir Geruas Clifton of Clifton, in the county of Nottingham, Knight and Baronet, who deceased the 20. Nouember, 1627. By William Fuller Doctor of Diuinity, one of his Maiesties chapleines in ordinary.
how she that was so great among the nations, the princesse among the prouinces, was become tributary, weeping continually euen in the night, and the teares running downe her cheekes,
how she that was so great among the Nations, the princess among the Provinces, was become tributary, weeping continually even in the night, and the tears running down her cheeks,
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that the gold should be no more so dimme, nor the fine gold so changed, that the stones of the sanctuary, should no longer bee so scattered in the corner of euery street.
that the gold should be no more so dim, nor the fine gold so changed, that the stones of the sanctuary, should no longer be so scattered in the corner of every street.
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But it is the nature of all earthly hopes to be like sicke mens pulses full of intermissions, there being rarely seene, sperate miseri, in the superscription, hope ye wretched,
But it is the nature of all earthly hope's to be like sick men's pulses full of intermissions, there being rarely seen, sperate miseri, in the superscription, hope you wretched,
behold thy king commeth vnto thee &c. in prescience of that aduent which wee are within so few dayes to celebrate, annexeth an interruption in my text, and some verses following.
behold thy King comes unto thee etc. in prescience of that advent which we Are within so few days to celebrate, annexeth an interruption in my text, and Some Verses following.
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and Hector Pintus interpreting the 17. of Ezekiel and the 3. verse, where an Eagle is said to come vnto Libanon and take the highest branch of the Cedar, maketh Libanon to bee the Temple,
and Hector Pintus interpreting the 17. of Ezekielem and the 3. verse, where an Eagl is said to come unto Lebanon and take the highest branch of the Cedar, makes Lebanon to be the Temple,
And God we know doth often cloath his will in parables, vt noua minùs fastidiat variet as, that variety may delight and make a deepe impression in him that heareth:
And God we know does often cloth his will in parables, vt noua minùs fastidiat variet as, that variety may delight and make a deep impression in him that hears:
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Nathans tale of the poore mans sheepe that was his whole flocke, went to the quicke with Dauid: nor is there a more piercing passage in the whole booke of God,
Nathans tale of the poor men sheep that was his Whole flock, went to the quick with David: nor is there a more piercing passage in the Whole book of God,
then Iothams parable of the trees choosing their king, and all refused the troublesome honour, but onely the ambitious bramble, meaning Abimelech the vsurper.
then Jothams parable of the trees choosing their King, and all refused the troublesome honour, but only the ambitious bramble, meaning Abimelech the usurper.
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In the words of the Prophet are three probleme questions, (as parts obseruable) to be both discussed and resolued. 1. Why it is sayd Vlula: howle, a signe of sorrow without measure. 2. Quare abies, why the firre tree should howle, it being the hieroglyphicke of a childe of God, who is in no case to sorrow as a man without hope. 3. Quare, quia cecidit Cedrus: why, for the Cedars fall.
In the words of the Prophet Are three problem questions, (as parts observable) to be both discussed and resolved. 1. Why it is said Viola: howl, a Signen of sorrow without measure. 2. Quare abies, why the fir tree should howl, it being the Hieroglyphe of a child of God, who is in no case to sorrow as a man without hope. 3. Quare, quia cecidit Cedrus: why, for the Cedars fallen.
Affections being those vnruly beasts, which reason and religion striue to bridle. But there is a great difference betwixt quid agitur, and quid deletur; what is done, and what should be done:
Affections being those unruly beasts, which reason and Religion strive to bridle. But there is a great difference betwixt quid agitur, and quid deletur; what is done, and what should be done:
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the one liuing in politiâ Platonis, the other in faece Romult: they are but in a dreame that conceiue a common wealth without corruption, a Church without errour, or a man without passion.
the one living in politiâ Plato's, the other in Faece Romult: they Are but in a dream that conceive a Common wealth without corruption, a Church without error, or a man without passion.
and mine eyes a fountayne of teares, to weepe day and night for the slaine of the daughter of my people, (sayd the Prophet Ieremy;) and thence it was, that our Prophet in the chapter following would haue the mourning of Ierusalem like the mourning of Hadadrimmon in the valley of Megiddon, yet not euery family apart,
and mine eyes a fountain of tears, to weep day and night for the slain of the daughter of my people, (said the Prophet Ieremy;) and thence it was, that our Prophet in the chapter following would have the mourning of Ierusalem like the mourning of Hadadrimmon in the valley of Megiddo, yet not every family apart,
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for the destruction of the daughter of my people, because the children and sucklings faint in the streets of the city, and say to their mothers, where is bread and drinke, as the Prophet complayneth:
for the destruction of the daughter of my people, Because the children and sucklings faint in the streets of the City, and say to their mother's, where is bred and drink, as the Prophet Complaineth:
but the dead mans sinne which had attracted death for punishment. Sicut mors animae praecessit deserente Deo, sic mors corporis secuta est deserente animâ.
but the dead men sin which had attracted death for punishment. Sicut mors Spirits Praecessit deserente God, sic mors corporis secuta est deserente animâ.
Subordinate powers hauing but limited authority, mooued from aboue as is the inferiour by the higher orbe, the proconsull can doe nothing but what the Consull pleaseth either to command or to permit:
Subordinate Powers having but limited Authority, moved from above as is the inferior by the higher orb, the proconsul can do nothing but what the Consul Pleases either to command or to permit:
Síc { que } ponderent suam negligentiam, vt praeponderent Dei infinitam clementiam: So weighing our owne negligence, with the counterpoyse of Christs indulgence.
Síc { que } ponderent suam negligentiam, vt praeponderent Dei infinitam clementiam: So weighing our own negligence, with the counterpoise of Christ indulgence.
It is a subtle question that is made by Denise out of Bonauenture, whether it bee possible that contrition for sinne can exceed the measure of duty, or we be more penitent then there is occasion:
It is a subtle question that is made by Device out of Bonaventure, whither it be possible that contrition for sin can exceed the measure of duty, or we be more penitent then there is occasion:
Certainely (me thinkes for answer) quoad displicentiam rationis, in eye of reason (if wee goe no further) after sinne we may weepe and dispayre, dispayre and die;
Certainly (me thinks for answer) quoad displicentiam rationis, in eye of reason (if we go no further) After sin we may weep and despair, despair and die;
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but quoad desperationem fidei, in the apprehension of faith we may be comforted, for that is the euidence of things not seene, whence Christians are called fideles, not rationales. And it is contrition not attrition (as the Schoole distinguisheth) that affoords vs comfort.
but quoad desperationem fidei, in the apprehension of faith we may be comforted, for that is the evidence of things not seen, whence Christians Are called fideles, not rationales. And it is contrition not attrition (as the School Distinguisheth) that affords us Comfort.
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Doleat, sed ex fide doleat, saith Saint Augustine. Hence it is Hector Pintus his obseruation commenting vpon Ezekiel, (yet borrowing it from Aquinas) that if it were reuealed to any one that hee were a reprobate to be condemned, that man were bound to esteeme of it, not as diuine reuelation, but a diabolicall illusion.
doleat, sed ex fide Doleat, Says Saint Augustine. Hence it is Hector Pintus his observation commenting upon Ezekielem, (yet borrowing it from Aquinas) that if it were revealed to any one that he were a Reprobate to be condemned, that man were bound to esteem of it, not as divine Revelation, but a diabolical illusion.
and his iudgements threatned are not absolute, but conditionall, if wee repent not: God can easily stay his hand, could we as willingly amend our liues.
and his Judgments threatened Are not absolute, but conditional, if we Repent not: God can Easily stay his hand, could we as willingly amend our lives.
Much more in humane crosses, for they rightly apprehended are but healthfull, (howsoeuer bitter) potions, in which a seruant of God may in time finde comfort,
Much more in humane Crosses, for they rightly apprehended Are but healthful, (howsoever bitter) potions, in which a servant of God may in time find Comfort,
How well doe teares become the eyes in the house of mourning, so that moderation lendeth a napkin to drie vp excesse of weeping? And S. Ambrose speaking of the death of Valentinian the Emperor sayth, that to pious affections there is a kind of content euen in teares, & plerumque graues lacrymas euaporare dolorem, and that much weeping did euaporate much sorrow.
How well do tears become the eyes in the house of mourning, so that moderation dares a napkin to dry up excess of weeping? And S. Ambrose speaking of the death of Valentinian the Emperor say, that to pious affections there is a kind of content even in tears, & plerumque graves lacrymas euaporare dolorem, and that much weeping did evaporate much sorrow.
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Saint Bernard bewayling the death of Gerardus the monk and his deerest brother, sayth, at his death my heart fayled me, sed feci vim animo, with much adoe I dissembled,
Saint Bernard bewailing the death of Gerardus the monk and his dearest brother, say, At his death my heart failed me, sed Feci vim animo, with much ado I dissembled,
lest affection should seeme to ouercome religion, and whilest others wept abundantly secutus ego siccis oculis inuisum funus &c. My selfe followed with drie eyes the happy herse.
lest affection should seem to overcome Religion, and whilst Others wept abundantly Secutus ego siccis oculis inuisum funus etc. My self followed with dry eyes the happy hearse.
Thus hee that howleth may haue lesse sorrow then hee that is mute and silent, vox rationis pierceth heauen sooner then vox orationis: and God regardeth sad hearts when he doth not heare puling voyces.
Thus he that howleth may have less sorrow then he that is mute and silent, vox rationis pierces heaven sooner then vox orationis: and God Regardeth sad hearts when he does not hear puling voices.
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A man (saith Hector Pintus) must not expect the medicine of time (time giueth ease to all afflictions) when wee may presently haue that of reason; nay of religion rather.
A man (Says Hector Pintus) must not expect the medicine of time (time gives ease to all afflictions) when we may presently have that of reason; nay of Religion rather.
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For Gersons consolation of Theologie doth farre exceede Boëtius his consolation of philosophy, because the supreme part of the elementarie world, dependeth vpon the inferior part of the celestiall, More concatenationis, as links in chaines are ioyned;
For Gersons consolation of Theology does Far exceed Boëtius his consolation of philosophy, Because the supreme part of the elementary world, dependeth upon the inferior part of the celestial, More concatenationis, as links in chains Are joined;
For the first, Repentance is a kinde of reuenge a sinner taketh against himselfe, puniens in s•quod dolet commisisse, punishing with griefe what hee committed with folly.
For the First, Repentance is a kind of revenge a sinner Takes against himself, puniens in s•quod Dolet commisisse, punishing with grief what he committed with folly.
deepe wounds must haue long and carefull cures. Poenitentia crimine minor non sit: betwixt foule crimes and superficiall mourning there is no due proportion.
deep wounds must have long and careful cures. Penitence crimine minor non sit: betwixt foul crimes and superficial mourning there is no due proportion.
not imposed by necessity, but assumed by desire, as knowing that repentance is the super sedeas that dischargeth sinne, making God to bee mercifull, angels to be ioyfull, man to be acceptable;
not imposed by necessity, but assumed by desire, as knowing that Repentance is the super sedeas that dischargeth sin, making God to be merciful, Angels to be joyful, man to be acceptable;
Et ideo vlulat abies: and therfore in the first kind Gods seruant mourneth. Nor is he weeping for himselfe alone, but lendeth a groane for anothers misery:
Et ideo vlulat abies: and Therefore in the First kind God's servant Mourneth. Nor is he weeping for himself alone, but dares a groan for another's misery:
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In a word, they will (maugre all opposition) reioyce with them that reioyce, and weepe with them that weepe, being of like affection one towards another:
In a word, they will (maugre all opposition) rejoice with them that rejoice, and weep with them that weep, being of like affection one towards Another:
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a maine argument for the resurrection (say the Schoolmen) which can neuer be vntill Christs second comming, that the dead body by the reioyning of the blessed soule be reinformed.
a main argument for the resurrection (say the Schoolmen) which can never be until Christ second coming, that the dead body by the rejoining of the blessed soul be reinform.
So Saints in the Church militant, vpon consideration of the future perfection and the present vanity, in despite of nature, grone vntill they be dissolued,
So Saints in the Church militant, upon consideration of the future perfection and the present vanity, in despite of nature, groan until they be dissolved,
Egredere anima mea quid dubitas, septuaginta prope annis seruîsti Deo, & iam mori times? sayd old Hilarion. Goe out my soule why doubtest thou, seuenty yeeres almost hast thou serued God,
go forth anima mea quid dubitas, Septuagint Prope Annis seruîsti God, & iam Mori times? said old Hilarion. Go out my soul why doubtest thou, seuenty Years almost hast thou served God,
and fearest thou now to die in the vpshot? And Platoes scholers out of iudgement (as they thought) offered themselues violence so to compasse immortality, which was all one to desire to come to the end of the race and to run a course quite contrary.
and Fearest thou now to die in the upshot? And plato's Scholars out of judgement (as they Thought) offered themselves violence so to compass immortality, which was all one to desire to come to the end of the raze and to run a course quite contrary.
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But the mortified members of Christ that tarry the Lords leysure, do ioyne with the creatures, that groane and trauell in payne vnto this present, wayting when the sonne of God shall be reuealed;
But the mortified members of christ that tarry the lords leisure, do join with the creatures, that groan and travel in pain unto this present, waiting when the son of God shall be revealed;
and the Saints in heauen pray continually for hastning that number, whilest the spirit it selfe maketh it a request with sighes that cannot be expressed.
and the Saints in heaven pray continually for hastening that number, whilst the Spirit it self makes it a request with sighs that cannot be expressed.
There is recorded in holy Writ a threefold longing of the faythfull, first to dwell continually (although but as a doorekeeper) in the house of the Lord:
There is recorded in holy Writ a threefold longing of the faithful, First to dwell continually (although but as a doorkeeper) in the house of the Lord:
Howsoeuer the parting of soule and body is harsh to nature, yet future happinesse (as one that drinketh a bitter potion to procure his health) biddeth present sorrow welcome.
Howsoever the parting of soul and body is harsh to nature, yet future happiness (as one that Drinketh a bitter potion to procure his health) bids present sorrow welcome.
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Then what haue we to doe with this light, for whom a light neuer eclipsed with any darknesse is in reuersion? sayd S. Cyprian. And that of Ignatius going to martyrdome, is a speech most excellent.
Then what have we to do with this Light, for whom a Light never eclipsed with any darkness is in reversion? said S. Cyprian. And that of Ignatius going to martyrdom, is a speech most excellent.
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Being exercised with iniuries (sayd hee) I am made wise (though not iustified by them;) O how I wish for your wilde beasts, how I would flatter them to deuour me, and if they will not, I will compell them ▪ Pardon me, I know what is good;
Being exercised with injuries (said he) I am made wise (though not justified by them;) Oh how I wish for your wild beasts, how I would flatter them to devour me, and if they will not, I will compel them ▪ Pardon me, I know what is good;
Should the hand of diuine bounty conferre vpon me all the contentments the world so aspireth to, did the spheres ioyne with the elements to make me happy,
Should the hand of divine bounty confer upon me all the contentment's the world so aspireth to, did the spheres join with the elements to make me happy,
yet there is nothing in the earth that I desire but him, nor any thing in the whole heauens that I desire in comparison of him, omnino me non satiaret Deus, nisi promitteret semetipsum Deum:
yet there is nothing in the earth that I desire but him, nor any thing in the Whole heavens that I desire in comparison of him, Omnino me non satiaret Deus, nisi promitteret semetipsum God:
Earth, sea and ayre are but creatures; and so by consequence both vayne and corruptible. But God is NONLATINALPHABET and NONLATINALPHABET, that is, and was, and is to come;
Earth, sea and air Are but creatures; and so by consequence both vain and corruptible. But God is and, that is, and was, and is to come;
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When the glorified Saynts in heauen do crie, vsquequo Domine &c. How long Lord faythfull and true, doest not thou iudge and auenge our bloud on them that dwell on the earth? and Abels murder speaketh loud a brothers iniury.
When the glorified Saints in heaven do cry, How long Domine etc. How long Lord faithful and true, dost not thou judge and avenge our blood on them that dwell on the earth? and Abel's murder speaks loud a Brother's injury.
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Indeed why should we looke for loue when our head found hatred? If the world hate you, it hated mee before you: (as himselfe speaketh.) Most comfortable is that of S. Augustine: In ipsum Christum non crederemus, si fides Christiana cachinnum metueret Paganorum:
Indeed why should we look for love when our head found hatred? If the world hate you, it hated me before you: (as himself speaks.) Most comfortable is that of S. Augustine: In ipsum Christ non crederemus, si fides Christian cachinnum metueret Paganorum:
What ingratitude were it to repine at our friends promotion, and for our pleasure to debarre his preferment? when there is more then hope, that wee shall meet agayne with vnspeakeable ioy and comfort.
What ingratitude were it to repine At our Friends promotion, and for our pleasure to debar his preferment? when there is more then hope, that we shall meet again with unspeakable joy and Comfort.
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We doe not lament those we haue lost, but giue thankes because wee had them, nay still haue them, sayth S. Hierome. And in another place, bewayle your dead,
We do not lament those we have lost, but give thanks Because we had them, nay still have them, say S. Jerome. And in Another place, bewail your dead,
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But alasse, it is a Cedar, the hieroglyphicke of greatnesse, aswell as goodnesse, and the cutting downe of such make those deep impressions both of griefe and wonder. Vanity of vanities!
But alas, it is a Cedar, the Hieroglyphe of greatness, aswell as Goodness, and the cutting down of such make those deep impressions both of grief and wonder. Vanity of vanities!
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when I goe down into the pit? sayd Dauid. Philosophers make sport with great Alexander, (as hares may play with the beards of dead Lions) being intombed in a poore vrne, whose ambition before the whole world sufficed not.
when I go down into the pit? said David. Philosophers make sport with great Alexander, (as hares may play with the beards of dead Lions) being entombed in a poor urn, whose ambition before the Whole world sufficed not.
but the whole mountaynes both losse and danger, like the comet portending ruine to Ierusalem. A good man is a common good, that brings not blessing for himselfe alone, but for all about him.
but the Whole Mountains both loss and danger, like the Cometam portending ruin to Ierusalem. A good man is a Common good, that brings not blessing for himself alone, but for all about him.
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and Christians alwayes accompted their peace more sure by the life of Saynts, as knowing that the world it selfe must fayle when the elect are finished.
and Christians always accounted their peace more sure by the life of Saints, as knowing that the world it self must fail when the elect Are finished.
And his sonne Ioseph was not Putaphars only, but all Egypts blessing. The righteous like Moses stand in the gappe, and hold the Almighties hands from striking:
And his son Ioseph was not Putaphars only, but all Egypts blessing. The righteous like Moses stand in the gap, and hold the Almighty's hands from striking:
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Giuing such a pregnant proofe of imminent danger, quia defecit sanctus, there is not one godly man left, the faythfull are minished from the children of men.
Giving such a pregnant proof of imminent danger, quia defecit Sanctus, there is not one godly man left, the faithful Are minished from the children of men.
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Hee crying, I haue sinned, yea I haue done wickedly, but these sheepe what haue they done? But when the head is wounded, all the members are likewise smitten with it, (as the sheepe are scattered when there is no shepheard) the eyes grow dimme, the armes weake, the tongue doeth falter and the legges doe tremble.
He crying, I have sinned, yea I have done wickedly, but these sheep what have they done? But when the head is wounded, all the members Are likewise smitten with it, (as the sheep Are scattered when there is no shepherd) the eyes grow dim, the arms weak, the tongue doth falter and the legs do tremble.
but if the Cedars fall, eyther the shrubs are beaten downe with the weight, or standing are likely to bee blasted by the stormes and tempests for want of shelter.
but if the Cedars fallen, either the shrubs Are beaten down with the weight, or standing Are likely to be blasted by the storms and tempests for want of shelter.
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A subiect in which a iust Orator might incurre the imputation of flattery, with strangers, did they not in charity and iudgement remember, that God is his spectator and angels auditors.
A Subject in which a just Orator might incur the imputation of flattery, with Strangers, did they not in charity and judgement Remember, that God is his spectator and Angels Auditors.
and euery one may affoord some thing worthy memory omitted by the Preacher. Nazianzene commending Athanasius sayd, that commending him he should commend vertue.
and every one may afford Some thing worthy memory omitted by the Preacher. Nazianzene commending Athanasius said, that commending him he should commend virtue.
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Idem enim est illum dicere, quod virtutem laudibus efferre: I might well applie it, yet neyther sow pillowes vnder the elbowes of the liuing, or shoulders of the dead.
Idem enim est Ilum dicere, quod virtutem laudibus efferre: I might well apply it, yet neither sow pillows under the elbows of the living, or shoulders of the dead.
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She was the Lady Frances Clifton, (well were it for most heere could I speake it in the present tense) a Lady of those endowments as might bid detraction it selfe, Belch her poyson:
She was the Lady Frances Clifton, (well were it for most Here could I speak it in the present tense) a Lady of those endowments as might bid detraction it self, Belch her poison:
knowing that vertue with much adoe might begin a house, but vice with little labour easily end it ▪ that Cham and Esau had noble parents, & themselues were base:
knowing that virtue with much ado might begin a house, but vice with little labour Easily end it ▪ that Cham and Esau had noble Parents, & themselves were base:
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that there is no greater argument of pouerty, then to boast anothers worth or vertue. And therefore stroue to be side nobilis, quae omnibus ornatibus ornamento est:
that there is no greater argument of poverty, then to boast another's worth or virtue. And Therefore strove to be side nobilis, Quae omnibus ornatibus ornamento est:
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Who knoweth not that great births haue the strongest ties to chayne them to those duties, by which the ancestor rose or flourished? And the greatest liberty for to lose themselues in courses that are both irregular and vnlawfull, which begets a soloecisme in great houses:
Who Knoweth not that great births have the Strongest ties to chain them to those duties, by which the ancestor rose or flourished? And the greatest liberty for to loose themselves in courses that Are both irregular and unlawful, which begets a solecism in great houses:
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as if she had beene ambitious to be verè nobilis, that is, virtute prae alijs notabilis, as some deriue the word, exceeding others as much in the gifts of minde, as fortune.
as if she had been ambitious to be verè nobilis, that is, virtute Prae Alijs notabilis, as Some derive the word, exceeding Others as much in the Gifts of mind, as fortune.
Nor is it maruell she should bee scarlet in the cloth that was dyed so in the wooll, sucking Religion with her milke, the excellency of her nature being perfected by education.
Nor is it marvel she should be scarlet in the cloth that was died so in the wool, sucking Religion with her milk, the excellency of her nature being perfected by education.
It were very improbable shee should degenerate, hauing such a sister to accompany, and such a mother to lead the wayes of godlinesse, both demonstrating in life and death,
It were very improbable she should degenerate, having such a sister to accompany, and such a mother to led the ways of godliness, both Demonstrating in life and death,
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for from that time I had good cause to know and to obserue, and cannot but with comfort remember the happy both fruit and incouragement of my weake indeuours,
for from that time I had good cause to know and to observe, and cannot but with Comfort Remember the happy both fruit and encouragement of my weak endeavours,
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as a poore labourer that lookes with ioy vpon some goodly pile of building, because hee can say, he brought something to it, although but stone or morter.
as a poor labourer that looks with joy upon Some goodly pile of building, Because he can say, he brought something to it, although but stone or mortar.
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For that father that chasteneth euery childe that he receyueth, had giuen her a long infirmity, bred with her from her childhood, bringing as much payne to her, as shame to the Physitians.
For that father that Chasteneth every child that he receiveth, had given her a long infirmity, bred with her from her childhood, bringing as much pain to her, as shame to the Physicians.
filling those empty parts, that appeared at her dissection with inuisible graces, that there might bee no vacuity. Calamitas saepius disciplina virtutis est: Her calamity directed her virtue.
filling those empty parts, that appeared At her dissection with invisible graces, that there might be no vacuity. Calamity Saepius Discipline virtue est: Her calamity directed her virtue.
as all attendants as well as her selfe thought them mortall; yet borne with that vndanted resolution, as might well demonstrate how she had learned Christ;
as all attendants as well as her self Thought them Mortal; yet born with that undaunted resolution, as might well demonstrate how she had learned christ;
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and performed it truely, that that day should be annually holy vnto his name, which she spent in her priuate Chamber with fasting, reading, Psalmes and prayer:
and performed it truly, that that day should be annually holy unto his name, which she spent in her private Chamber with fasting, reading, Psalms and prayer:
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as their greatest Festiuall So as what she was in euery relation as a daughter, sister, wife, mother, Ladie, Mistresse, neighbour, Christian both in life and death, neede not seeme strange,
as their greatest Festival So as what she was in every Relation as a daughter, sister, wife, mother, Lady, Mistress, neighbour, Christian both in life and death, need not seem strange,
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although transcendent in each particuler, the goodnesse of her nature being ordered by education, that rectified by grace, grace exercised by afflictions,
although transcendent in each particular, the Goodness of her nature being ordered by education, that rectified by grace, grace exercised by afflictions,
and a carefull loue, humble obeisance, and a ioyfull heart, as if she had receiued a second life by his presence, from whose bloud the first was taken.
and a careful love, humble obeisance, and a joyful heart, as if she had received a second life by his presence, from whose blood the First was taken.
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She seldome parted from her noble Husband in any iourney without a sad heart, and sometimes bedewed cheekes in his absence, in her Closet she praied for him, at the Table remembred him, against his returne was zealously carefull nothing might offend him, the Messenger that brought newes of his comming neuer vnrewarded,
She seldom parted from her noble Husband in any journey without a sad heart, and sometime bedewed cheeks in his absence, in her Closet she prayed for him, At the Table remembered him, against his return was zealously careful nothing might offend him, the Messenger that brought news of his coming never unrewarded,
and therefore with a carefull eye surueyed each naturall disposition, cutting off with discipline the course of humors, not suffering those little bodies to haue setled infections, seasoning them in minoritie with goodnesse and religion, that in riper yeares it might be another nature;
and Therefore with a careful eye surveyed each natural disposition, cutting off with discipline the course of humours, not suffering those little bodies to have settled infections, seasoning them in minority with Goodness and Religion, that in riper Years it might be Another nature;
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there was not that weeke in which she exacted not an account of all expences, descending to such trifles as in a house so plentifull is scarce imaginary;
there was not that Week in which she exacted not an account of all expenses, descending to such trifles as in a house so plentiful is scarce imaginary;
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and if she were inforced to complaine, it was so as that the fault might be amended (I haue it from his mouth that can best relate it) but the faulter pardoned.
and if she were enforced to complain, it was so as that the fault might be amended (I have it from his Mouth that can best relate it) but the falter pardoned.
or exchange, how many diseased, how many hurt haue here beene helped, neither medicines nor cordials were euer spared if want were knowne, or vnknowne demanded.
or exchange, how many diseased, how many hurt have Here been helped, neither medicines nor cordials were ever spared if want were known, or unknown demanded.
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Were euer those eies seene without pittie, or hands without bountie? she beleeuing certainly that God blessed their store that spent on their brethren,
Were ever those eyes seen without pity, or hands without bounty? she believing Certainly that God blessed their store that spent on their brothers,
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In which she was neither foolishly factious, nor Popishly superstitious, she did not so ingeminate the first Table of the Law, that vnder that glosse (as Hypocrites doe) she might take occasion to neglect the second,
In which she was neither foolishly factious, nor Popishly superstitious, she did not so ingeminate the First Table of the Law, that under that gloss (as Hypocrites do) she might take occasion to neglect the second,
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In a word, her beleefe and life were each others counterpane, a true light that did both ardere & lucere, burne with inward zeale, and shine with outward practise.
In a word, her belief and life were each Others counterpane, a true Light that did both ardere & Luce, burn with inward zeal, and shine with outward practice.
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When shee was vp and halfe ready, she called for meat (such was the weaknesse of her vitall spirits as she could abstain no longer) and then oft times some read by her:
When she was up and half ready, she called for meat (such was the weakness of her vital spirits as she could abstain no longer) and then oft times Some read by her:
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no sooner dressed, then she and her women went to prayer, from the chamber to the Chapell to call vpon God with the whole family, in which she neuer fayled (if she were able) although shee often rested her weary legges in so short a passage.
no sooner dressed, then she and her women went to prayer, from the chamber to the Chapel to call upon God with the Whole family, in which she never failed (if she were able) although she often rested her weary legs in so short a passage.
Vpon the Lords day in the morning, as before, and being ready, all the mayd seruants were called into the next roome to pray for the disposing of their hearts to heare reuerently;
Upon the lords day in the morning, as before, and being ready, all the maid Servants were called into the next room to pray for the disposing of their hearts to hear reverently;
The Sacrament of the Lords Supper shee highly prized and receiued often, vnderstanding well that as long as we are here capable of augmentation and subiect to diminution of grace, that meanes was as necessary for our soules as for our bodies, meat or medicine:
The Sacrament of the lords Supper she highly prized and received often, understanding well that as long as we Are Here capable of augmentation and Subject to diminution of grace, that means was as necessary for our Souls as for our bodies, meat or medicine:
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as if vpon her knees shee would haue sayd with learned Hooker in the determination of the question which hath cost so many liues, O my God thou art there, O my soule thou art happy.
as if upon her knees she would have said with learned Hooker in the determination of the question which hath cost so many lives, Oh my God thou art there, Oh my soul thou art happy.
for his message, and both for his sake that sent them, as maugre the well knowne contempt of the world (the vndoubted demonstration of irreligion, I had almost sayd Atheisme) she had a vehement desire,
for his message, and both for his sake that sent them, as maugre the well known contempt of the world (the undoubted demonstration of irreligion, I had almost said Atheism) she had a vehement desire,
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Let me adde that no nation vnder heauen of what religion soeuer if they acknowledge a God, doe vndervalue their Priests and orders but only the Reformed Churches.
Let me add that no Nation under heaven of what Religion soever if they acknowledge a God, do undervalue their Priests and order but only the Reformed Churches.
I haue now breathed her course of life, and proceed to a conclusion, (if I bee tedious you must blame her vertues.) As her life was nothing but a care for death,
I have now breathed her course of life, and proceed to a conclusion, (if I be tedious you must blame her Virtues.) As her life was nothing but a care for death,
About a moneth before her childebirth she had a dreame which something troubled her, and sent for me (a bad interpreter) if I could to tell the meaning.
About a Monn before her childbirth she had a dream which something troubled her, and sent for me (a bad interpreter) if I could to tell the meaning.
Lord, how a little glimpes of comfort giueth light to desire and loue, and maketh men thinke they she when they doe but dreame, hope being the first thing that taketh vs,
Lord, how a little glimpes of Comfort gives Light to desire and love, and makes men think they she when they do but dream, hope being the First thing that Takes us,
but she that had often seene the face of death, and had as often wrestled with his forces, seldome comming off without great paine and hazard found him now manifestly preuailing,
but she that had often seen the face of death, and had as often wrestled with his forces, seldom coming off without great pain and hazard found him now manifestly prevailing,
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for he (said she) was likewise a Cliffords Sonne, then casting her eyes vpon all together, with a zealous exclamation besought God for them, that the seedes of his grace might be so sowen within their hearts, that they might bud and blossome,
for he (said she) was likewise a Cliffords Son, then casting her eyes upon all together, with a zealous exclamation besought God for them, that the seeds of his grace might be so sown within their hearts, that they might bud and blossom,
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and I comming to her, although she had not slept foure or fiue nights before, (an infirmity able to haue weakned the strongest braine) yet presently, without the least distemper, distraction or shortnesse of breath, (her old disease) she recalled all her vitall spirits, to doe that last office, comfortably and confidently made the profession of her faith, auowing that there was no name either in Heauen or in Earth that she hoped to be saued by,
and I coming to her, although she had not slept foure or fiue nights before, (an infirmity able to have weakened the Strongest brain) yet presently, without the least distemper, distraction or shortness of breath, (her old disease) she Recalled all her vital spirits, to do that last office, comfortably and confidently made the profession of her faith, avowing that there was no name either in Heaven or in Earth that she hoped to be saved by,
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vntill perceiuing her weaknesse, I besought her to spare her decayed spirits, telling her that both shee and wee might receiue as much comfort by her silent assistance in the length and vocall assent in the conclusion.
until perceiving her weakness, I besought her to spare her decayed spirits, telling her that both she and we might receive as much Comfort by her silent assistance in the length and vocal assent in the conclusion.
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vntill in the middest of one of my prayers, in which I desired him to giue his Angels charge ouer her, in that her agonie against sinne and Sathan, she departed;
until in the midst of one of my Prayers, in which I desired him to give his Angels charge over her, in that her agony against sin and Sathan, she departed;
And now she lieth low, by the side of that other excellent Lady her predecessor; two such parcels of earth, as the earth that couereth them may seeme proud of.
And now she lies low, by the side of that other excellent Lady her predecessor; two such parcels of earth, as the earth that Covereth them may seem proud of.
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I shall not need to bid the shepheards howle, for the next verse sayth, that their voyce is already heard (and good reason) for their glory is destroyed:
I shall not need to bid the shepherds howl, for the next verse say, that their voice is already herd (and good reason) for their glory is destroyed:
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Questionlesse, all that but remember that the righteous are taken away from the anger to come, howsoeuer they haue no part in our priuate losse, may ioyne themselues in our publicke feare, knowing that the death of Saints trencheth to further danger.
Questionless, all that but Remember that the righteous Are taken away from the anger to come, howsoever they have no part in our private loss, may join themselves in our public Fear, knowing that the death of Saints trencheth to further danger.
