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A DEFIANCE TO DEATH. 1 COR. 15.55. Oh death, where is thy sting? VPright Adam was made immortall:
A DEFIANCE TO DEATH. 1 COR. 15.55. O death, where is thy sting? Upright Adam was made immortal:
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but sinfull Adam begat all his Sonnes mortall, like as hee had made himselfe. Adam then is dead, and so all Adams Sonnes but liue to dye.
but sinful Adam begat all his Sons Mortal, like as he had made himself. Adam then is dead, and so all Adams Sons but live to die.
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The sentence of death past vpon vs in him; wee are but borne to the execution thereof in our selues.
The sentence of death passed upon us in him; we Are but born to the execution thereof in our selves.
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Euen as Adam himselfe, for the necessity of dying, dyed the same day that hee sinned;
Eve as Adam himself, for the necessity of dying, died the same day that he sinned;
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though, for the euent, and issue of death, hee liued an hundred and thirty yeares after that day.
though, for the event, and issue of death, he lived an hundred and thirty Years After that day.
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So in him wee vnderwent the same necessity; So in him we underwent the same necessity;
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though it be for thousands of yeares after, that wee are brought out to such an euent.
though it be for thousands of Years After, that we Are brought out to such an event.
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As a Malefactor is a dead man according to the law, at that instant the sentence is pronounced vpon him:
As a Malefactor is a dead man according to the law, At that instant the sentence is pronounced upon him:
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though for some few dayes after, the execution be deferred: So according to Gods law and decree, we are all dead in Adams doome:
though for Some few days After, the execution be deferred: So according to God's law and Decree, we Are all dead in Adams doom:
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though God bee yet pleased to prolong those things of ours, wherein we must liue to dye, accordingly as hee hath doomed vs. A malefactor is not executed sometimes of one, two, three, foure, fiue,
though God be yet pleased to prolong those things of ours, wherein we must live to die, accordingly as he hath doomed us A Malefactor is not executed sometime of one, two, three, foure, fiue,
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or sixe dayes after his iudgement: Euen so were we all adiudged to dye, before wee were;
or sixe days After his judgement: Even so were we all adjudged to die, before we were;
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but God (with whom a thousand yeeres is but as one day) hath appoynted the first, second, third, fourth, fifth,
but God (with whom a thousand Years is but as one day) hath appointed the First, second, third, fourth, fifth,
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or sixt thousand yeare of the world, to be the day of our execution. There is a more necessity vpon our death, then our life.
or sixt thousand year of the world, to be the day of our execution. There is a more necessity upon our death, then our life.
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No such need, that hee that is not, should be, as that he that now liues, should once dye.
No such need, that he that is not, should be, as that he that now lives, should once die.
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The former may be supposed, but this other is expressed: It is appoynted for all men once to dye.
The former may be supposed, but this other is expressed: It is appointed for all men once to die.
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There is alwaies a more necessity of the End, then Meanes. Not onely in execution, but intention, is death the end of life. There is always a more necessity of the End, then Means. Not only in execution, but intention, is death the end of life.
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Mortinati sumus, wee are borne to dye, and dye from the time that we are borne.Mortinati sumus, we Are born to die, and die from the time that we Are born.
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Our birthday, what is it, but the beginning of our death-day? our death-day, what,
Our birthday, what is it, but the beginning of our death-day? our death-day, what,
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but the end of our birth day? our birth-day precedes, or happens before our death-day:
but the end of our birth day? our birthday precedes, or happens before our death-day:
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but our death-day is preferred before our birth-day: The day of death is better then the day that one is borne.
but our death-day is preferred before our birthday: The day of death is better then the day that one is born.
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Did wee so consider it, our birth-day is indeed a punishment, and our death-day (in comparison) a reward. Did we so Consider it, our birthday is indeed a punishment, and our death-day (in comparison) a reward.
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Vt suppliciam non sit nasc•, mors efficit. Death is as the remedy against the miseries of life:Vt suppliciam non sit nasc•, mors efficit. Death is as the remedy against the misery's of life:
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and to dye, is but to rest from those labours, and cease from those sorrowes, whereunto wee were borne.
and to die, is but to rest from those labours, and cease from those sorrows, whereunto we were born.
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What a plague and punishment were our birth-day into a sinfull and miserable world, did not our death-day giue an end to all such euils, both of sinne, and paine?
What a plague and punishment were our birthday into a sinful and miserable world, did not our death-day give an end to all such evils, both of sin, and pain?
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I said, our birth-day is the beginning of our death-day: and our death-day but the end of our birth-day.
I said, our birthday is the beginning of our death-day: and our death-day but the end of our birthday.
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We are deceiued, to call the day of our departure onely, the day of our death.
We Are deceived, to call the day of our departure only, the day of our death.
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On our last day indeed we cease to liue, but from our first day, wee beginne to dye.
On our last day indeed we cease to live, but from our First day, we begin to die.
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Consummat hora mortem extrema, non facit. Consummate hora mortem extrema, non facit.
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Our last day doth not cause death, but consummate it, doth rather finish, then beginne it.
Our last day does not cause death, but consummate it, does rather finish, then begin it.
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It is not the extream and vtmost minute of our life, that brings death vpon vs:
It is not the extreme and utmost minute of our life, that brings death upon us:
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it rather but manifests, that death was alwayes with vs. As spake the Prophet of persecutions, Wee are killed all the day long, and the Apostle Paul concerning his owne sufferings, I dye daily: So,
it rather but manifests, that death was always with us As spoke the Prophet of persecutions, we Are killed all the day long, and the Apostle Paul Concerning his own sufferings, I die daily: So,
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though no violence come against vs, euen through natures owne frailty, wee dye daily, and by fatall mortality, we are killed all the day long.
though no violence come against us, even through nature's own frailty, we die daily, and by fatal mortality, we Are killed all the day long.
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We dye daily, from the time we first beginne to liue: On our first day, our life is the longest:
We die daily, from the time we First begin to live: On our First day, our life is the longest:
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euery day after, takes one day from our liues; and the longer wee haue liued, the lesse we haue to liue.
every day After, Takes one day from our lives; and the longer we have lived, the less we have to live.
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Quotidie morimur, quotidie enim demitur aliqua pars vitae: & tunc quoque cum crescimus, vita decrescit. We dye daily, euery day passes away a part of our life; Quotidie morimur, quotidie enim demitur Any pars vitae: & tunc quoque cum crescimus, vita decrescit. We die daily, every day passes away a part of our life;
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and while wee are yet waxing, does our life decrease. Hunc ipsum quem agimus diem, cum morte diuidimus:
and while we Are yet waxing, does our life decrease. Hunc ipsum Whom agimus diem, cum morte diuidimus:
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This very day that we now liue, doe we diuide with death. Hoc ipsum quod dicto, quod scribitur, quod relego, qnod emendo, de vita mea tollitur.
This very day that we now live, do we divide with death. Hoc ipsum quod Dicto, quod scribitur, quod relego, qnod emendo, de vita mea tollitur.
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As by the times of eating, sleeping, working, playing: so by the instants of speaking, reading, writing, our liues are lessened.
As by the times of eating, sleeping, working, playing: so by the instants of speaking, reading, writing, our lives Are lessened.
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Yea (brethren) this houre, these moments of my preaching, and your hearing, are taken away from both our liues. We dye daily:
Yea (brothers) this hour, these moments of my preaching, and your hearing, Are taken away from both our lives. We die daily:
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our times dye daily, our actions dye daily, our persons dye daily. Our times dye daily:
our times die daily, our actions die daily, our Persons die daily. Our times die daily:
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the time past, is dead to the time present; the time present, is dying to the time to come:
the time past, is dead to the time present; the time present, is dying to the time to come:
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yesterday is dead to To-day, and To-day is dying to To-morrow. Our actions dye daily: what is done and past, is dead to what is now doing:
yesterday is dead to Today, and Today is dying to Tomorrow. Our actions die daily: what is done and passed, is dead to what is now doing:
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and what is now doing, is dying to what hereafter must bee done.
and what is now doing, is dying to what hereafter must be done.
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We neither remember what we haue done, nor conceiue what wee haue done, nor delight in what wee haue done:
We neither Remember what we have done, nor conceive what we have done, nor delight in what we have done:
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so daily dye our actions to our memories, to our vnderstandings, to our affections. Our persons dye daily:
so daily die our actions to our memories, to our understandings, to our affections. Our Persons die daily:
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our infancy dyes into childhood, our childhood into youth, our youth into manhood, our manhood into old age,
our infancy dies into childhood, our childhood into youth, our youth into manhood, our manhood into old age,
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and our old age dyes into death. A man is in a continuall consumption of himselfe:
and our old age dies into death. A man is in a continual consumption of himself:
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His dayes spend him also, as hee spends his dayes Euery day one part or piece o• him languisheth or perisheth, corrupteth, and is cast away.
His days spend him also, as he spends his days Every day one part or piece o• him Languishes or Perishes, corrupteth, and is cast away.
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Non repente in mortem incidimus, sed minutatim procedimus. We dye by piece-meale, and not all at once. Non Repent in mortem incidimus, sed minutatim procedimus. We die by piecemeal, and not all At once.
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There is no day in which our spirits vanish not, our bloud cooles not, our moysture dryes not, our stomack fayles not, our liuer corrupts not, our lungs consume not, our bowels yearn not, our heart faints not, our head akes not:
There is no day in which our spirits vanish not, our blood cools not, our moisture dries not, our stomach fails not, our liver corrupts not, our lungs consume not, our bowels yearn not, our heart faints not, our head akes not:
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euery day, either some veine stops, some sinew shrinkes, or some bone breakes: either is some skinne withered, some flesh bruised, or some member decayed.
every day, either Some vein stops, Some sinew shrinks, or Some bone breaks: either is Some skin withered, Some Flesh Bruised, or Some member decayed.
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Euery day more then other, either the eyes grow dimme of seeing, the eares dull of hearing,
Every day more then other, either the eyes grow dim of seeing, the ears dull of hearing,
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or else the palate vnsauory of tasting.
or Else the palate unsavoury of tasting.
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Thus dye the parts by little and little, and thus is the whole dead at last.
Thus die the parts by little and little, and thus is the Whole dead At last.
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The Candle still consumes, from the time it first beginnes to burne:
The Candle still consumes, from the time it First begins to burn:
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so wade the oyle and marrow of a mans life, from the time that he begins to liue.
so wade the oil and marrow of a men life, from the time that he begins to live.
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Man is a Candle, that either consumes himselfe vpon the candlesticke of the world, or else sweales away vnder the bushell of his Mothers wombe.
Man is a Candle, that either consumes himself upon the candlestick of the world, or Else sweales away under the bushel of his Mother's womb.
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The houre-glasse runnes continually, from the time it is turned. Man is an houre-glasse, but a running sand, or mouing dust.
The Hourglass runs continually, from the time it is turned. Man is an Hourglass, but a running sand, or moving dust.
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And as the sand in the houre-glasse fals corne by corne, or mite by mite, till the heape bee runne out:
And as the sand in the Hourglass falls corn by corn, or mite by mite, till the heap be run out:
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so a man drops away by little and little, till the whole lumpe be done. A Traueller goes many dayes onward to his iourneyes end.
so a man drops away by little and little, till the Whole lump be done. A Traveller Goes many days onward to his journeys end.
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Man is this Traueller, this life the way, and death the iourneyes end.
Man is this Traveller, this life the Way, and death the journeys end.
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And is it a strange thing to dye, when our whole life is but the way to death? Tu non putabas te aliquando peruenturum ad id, ad quod semper ibas? Can we thinke not once to come to, what wee alwayes goe to? There is no way on earth without an end:
And is it a strange thing to die, when our Whole life is but the Way to death? Tu non putabas te aliquando peruenturum ad id, ad quod semper Ibas? Can we think not once to come to, what we always go to? There is no Way on earth without an end:
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the intricatest labyrinth hath a way out at last.
the intricatest labyrinth hath a Way out At last.
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Wee goe towards death continually, how should we but meet withall at last? Wee dye daily,
we go towards death continually, how should we but meet withal At last? we die daily,
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how should wee but once be dead? Miser homo, quare te omni hora non disponis? cogita te iam mortuum, quem scis necessitate moriturum.
how should we but once be dead? Miser homo, quare te omni hora non disponis? cogita te iam mortuum, Whom Scis necessitate moriturum.
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Wretched man then, who euer thou art, seeing thou dyest daily, why dost thou not daily dispose thy selfe for death? thinke thy selfe now dead, whom thou knowest needes must dye. Woe to vs wretches all!
Wretched man then, who ever thou art, seeing thou Dies daily, why dost thou not daily dispose thy self for death? think thy self now dead, whom thou Knowest needs must die. Woe to us wretches all!
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that so many of vs are so neare death, and yet put it so farre from vs:
that so many of us Are so near death, and yet put it so Far from us:
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so neere it in the euent, and yet put it so farre from vs in the consideration.
so near it in the event, and yet put it so Far from us in the consideration.
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Death is ready to take vs by the hand, in the naturall execution; ere wee are willing to take death to heart by a christian meditation.
Death is ready to take us by the hand, in the natural execution; ere we Are willing to take death to heart by a christian meditation.
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Wee goe toward the graue, with our faces backward:
we go towards the graven, with our faces backward:
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our feet are at poynt to fall into it, ere our eyes once looke vpon it.
our feet Are At point to fallen into it, ere our eyes once look upon it.
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We many feele Death before we know Death: & are brought wofully to hazard, or experience it;
We many feel Death before we know Death: & Are brought woefully to hazard, or experience it;
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ere we are drawne wisely to consider, and conceiue it, though we see it dayly in others;
ere we Are drawn wisely to Consider, and conceive it, though we see it daily in Others;
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yet can we not be led to consider it in our selues: hereof haue we daily warning;
yet can we not be led to Consider it in our selves: hereof have we daily warning;
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yet will we make it vnawares. Nihil ita quotidie homines vt mortem, vident; nihil ita obliuiscuntur vt mortem. yet will we make it unawares. Nihil ita quotidie homines vt mortem, vident; nihil ita obliuiscuntur vt mortem.
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Men daily behould nothing more then Death, and yet then Death, they forget, they neglect nothing more.
Men daily behold nothing more then Death, and yet then Death, they forget, they neglect nothing more.
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But to bring you (beloued) to the knowledge, the consideration & remembrance of Death;
But to bring you (Beloved) to the knowledge, the consideration & remembrance of Death;
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I haue taken this text (O Death, where is thy sting) both to instruct you concerning it;
I have taken this text (Oh Death, where is thy sting) both to instruct you Concerning it;
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as also to incourage you against it. Where note first an Appellation, secondly an Interrogation: an Appellation, or Death summoned;
as also to encourage you against it. Where note First an Appellation, secondly an Interrogation: an Appellation, or Death summoned;
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O Death! an Interogation, or Death dared;O Death! an Interrogation, or Death dared;
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Where is thy sting? Where I haue 1. Something to say to Death, for your instruction;Where is thy sting? Where I have 1. Something to say to Death, for your instruction;
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O Death! 2. One thing to aske of Death, for your incouragement; Where is thy sting? O Death! 2. One thing to ask of Death, for your encouragement; Where is thy sting?
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I. The Appellation, or Death summoned; where I am to say something to Death, for your instruction: O Death!
I. The Appellation, or Death summoned; where I am to say something to Death, for your instruction: Oh Death!
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O Death! what art thou? a Chimaera, a Fable, a Buggebeare a Dreame, a Shadow, a nothing.Oh Death! what art thou? a Chimaera, a Fable, a Buggebeare a Dream, a Shadow, a nothing.
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O Death, thou art a strange thing consider: Thou art none of Gods Creature: God made not Death, neither hath he pleasure in the destruction of the liuing.
O Death, thou art a strange thing Consider: Thou art none of God's Creature: God made not Death, neither hath he pleasure in the destruction of the living.
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God is the God of our being, he delights not in our destruction. Death was intended not for vs, but for our Sinne:
God is the God of our being, he delights not in our destruction. Death was intended not for us, but for our Sin:
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therefore are we mortall, that sinne might not bee immortall: Wee must therefore dye, once, that it might not alwayes liue.
Therefore Are we Mortal, that sin might not be immortal: we must Therefore die, once, that it might not always live.
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O Death, what dost thou? thou dissoluest the rarest compact of Heauen and Earth; thou distinguishest betwixt our Spirit, and our Clay;Oh Death, what dost thou? thou dissolvest the Rarest compact of Heaven and Earth; thou distinguishest betwixt our Spirit, and our Clay;
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Body and Soule thou separatest, sharper art thou then any two edged sword, and entrest to the diuiding a sunder of the Soule and Spirit, thou euen diuidest betwixt the marrow and the bone.
Body and Soul thou separatest, sharper art thou then any two edged sword, and enterest to the dividing a sunder of the Soul and Spirit, thou even dividest betwixt the marrow and the bone.
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Thou makest our Dust returne to the Earth, whence it was taken; and our Spirit to God that gaue it.
Thou Makest our Dust return to the Earth, whence it was taken; and our Spirit to God that gave it.
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Oh Death! thou makest our Spirit vanish, our Breath stop, our blood coole, our colour change, our Beauty fade, our Strength fall, Thou makest the keepers of the house (our hands) to tremble, O Death! thou Makest our Spirit vanish, our Breath stop, our blood cool, our colour change, our Beauty fade, our Strength fallen, Thou Makest the keepers of the house (our hands) to tremble,
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and the strong men (our feet) to bow themselues:
and the strong men (our feet) to bow themselves:
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Thou makest the grinders (our Teeth) to cease, and them that looke out of the windowes (our Eyes) to waxe darke:
Thou Makest the grinders (our Teeth) to cease, and them that look out of the windows (our Eyes) to wax dark:
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Thou shuttest the Doores of our lippes and stoppest our windpipes, the Daughters of our singing:
Thou shuttest the Doors of our lips and stoppest our windpipes, the Daughters of our singing:
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Thou cuttest short the siluer cord of Marrow; and breakest the golden Ewer of our Brainpanne:
Thou cuttest short the silver cord of Marrow; and breakest the golden Ewer of our Brainpan:
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Thou breakest the Pitcher of our veines, at the Well of our Liuer; at the Cesterne of our Heart, there breakest thou the wheele of our Head.
Thou breakest the Pitcher of our Veins, At the Well of our Liver; At the Cistern of our Heart, there breakest thou the wheel of our Head.
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O Death, thou art doomed to vs all. It is appointed for all men once to dye. Oh Death, thou art doomed to us all. It is appointed for all men once to die.
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We all walke this one way, all tread this one path; we must all sleepe, our last sleepe;
We all walk this one Way, all tread this one path; we must all sleep, our last sleep;
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and that darke night of Death, will once ouertake vs all, Patres nostri praeterierunt, nos abimus, posteri sequuntur.
and that dark night of Death, will once overtake us all, Patres Our praeterierunt, nos abimus, Posteri sequuntur.
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Our Fathers are dead, our Friends are dead, and our selues also must dye. Our Father's Are dead, our Friends Are dead, and our selves also must die.
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Some are gone before vs, some accompany vs and some come after vs, like waue after waue are we dasht against the hard and cold stone Death, Serius aut citius, metam proper ammad vnaus.
some Are gone before us, Some accompany us and Some come After us, like wave After wave Are we dashed against the hard and cold stone Death, Serius Or Quickly, Metam proper ammad vnaus.
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And thus soone, or late we dye all at last. We are borne, with condition to dye:
And thus soon, or late we die all At last. We Are born, with condition to die:
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We therefore put on the Garment of our Body, to put it off. and at first take vp the load of Nature, to lay it dowen at last. Death is Natures Law;
We Therefore put on the Garment of our Body, to put it off. and At First take up the load of Nature, to lay it dowen At last. Death is Nature's Law;
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and to dye, is but to pay Natures Tribute. It is as naturall for vs to liue, and dye;
and to die, is but to pay Nature's Tribute. It is as natural for us to live, and die;
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as for to wake, and sleepe: O Death, Thou art certainely comming, yet vncertaine is it when thou wilt come.
as for to wake, and sleep: Oh Death, Thou art Certainly coming, yet uncertain is it when thou wilt come.
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Nil certius morte, at hora mortis incertius nihil. Nothing more certaine then Death; but then the houre of Death, nothing more vncertaine;Nil certius morte, At hora mortis incertius nihil. Nothing more certain then Death; but then the hour of Death, nothing more uncertain;
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Of that day, and houre knoweth no man. That is, of the day of Iudgement, & the houre of Death. Of that day, and hour Knoweth no man. That is, of the day of Judgement, & the hour of Death.
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Death comes as a Thiefe in the night, both suddenly, and violently: it takes vs, one vpon the house top, another in the Field;
Death comes as a Thief in the night, both suddenly, and violently: it Takes us, one upon the house top, Another in the Field;
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one working in the Vine-yard, another grinding at the Mill: one vpon the house top of honours, another in the field of Pleasures;
one working in the Vineyard, Another grinding At the Mill: one upon the house top of honours, Another in the field of Pleasures;
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one abouring in the Vineyard of a Christian Calling, another grinding at the Mill of worldly affaires.
one abouring in the Vineyard of a Christian Calling, Another grinding At the Mill of worldly affairs.
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A man knoweth not his time, that is, the time of his death. God will not tell vs the time, when Death shal come vpon vs; A man Knoweth not his time, that is, the time of his death. God will not tell us the time, when Death shall come upon us;
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because hee would haue vs thinke it neuer but neere vs: He will not let vs know our last day;
Because he would have us think it never but near us: He will not let us know our last day;
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because he would haue vs suspect and expect euery day to be our last. Latet vltimus dies vt obseruentur omnes dies.
Because he would have us suspect and expect every day to be our last. Latet Last dies vt obseruentur omnes dies.
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This one houre, the houre of Death is hidden from vs; that all the houres of our life might the rather be obserued by vs. O Death, thou art impartiall, and indifferent to all. Pauperam tabernas, regumque turres: This one hour, the hour of Death is hidden from us; that all the hours of our life might the rather be observed by us Oh Death, thou art impartial, and indifferent to all. Pauperam tabernas, regumque Towers:
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thou knockest equally at the Pallace, as the Cottage doore: thou likenest a Kings scull to a Beggers, and makest no difference betweene their dust.
thou knockest equally At the Palace, as the Cottage door: thou likenest a Kings scull to a Beggars, and Makest not difference between their dust.
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Neither hast thou pitty vpon the Poore, nor respect vnto the Rich; neither scornest thou the foolish, nor dost thou reuerence the wise:
Neither haste thou pity upon the Poor, nor respect unto the Rich; neither Scornest thou the foolish, nor dost thou Reverence the wise:
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How dyeth the wiseman? as doth the Foole. The oldman, thou long threatnest; the yong man, thou soone betrayest, Neither sparest thou for Age, Sexe, Degrees, nor Gifts. How Dies the Wiseman? as does the Fool The Old man, thou long threatnest; the young man, thou soon Betrayest, Neither sparest thou for Age, Sex, Degrees, nor Gifts.
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No Power of ours can forbid thee; no Diligence auoyd thee; no teares moue thee; Price hire thee;
No Power of ours can forbid thee; no Diligence avoid thee; no tears move thee; Price hire thee;
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no art, or Eloquence perswade thee. O Death, thou art manifold: thou commest to vs in sundry hues and shapes.
no art, or Eloquence persuade thee. Oh Death, thou art manifold: thou Comest to us in sundry hues and shapes.
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Thou approachest pale, and leane, to the old man; bloody, & boysterous, to the yong man;
Thou approachest pale, and lean, to the old man; bloody, & boisterous, to the young man;
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blacke as hell, to the bad man, and but vgly, vnto euery man.
black as hell, to the bad man, and but ugly, unto every man.
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Thou comest to vs, sometimes in Mens hands, sometimes in Beastes mouthes, sometimes in a flame of fire, sometimes in a waue of water, sometimes in a blast of wind;
Thou Comest to us, sometime in Men's hands, sometime in Beasts mouths, sometime in a flame of fire, sometime in a wave of water, sometime in a blast of wind;
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sometimes in the slipping of a foote somtimes in the faling of a stone Thou comest to vs, sometimes in our cloaths,
sometime in the slipping of a foot sometimes in the falling of a stone Thou Comest to us, sometime in our clothes,
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and sometimes in our Meate and Drinke. We dye diuersly: Some by warre, some in Peace;
and sometime in our Meat and Drink. We die diversely: some by war, Some in Peace;
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some by Sea, some by land; some in the Field, some on our Beds;
Some by Sea, Some by land; Some in the Field, Some on our Beds;
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some by our own violence, or Intemperance some by a sudden wound, and some by a languishing disease Mille modis lethi miseres mors vnafatigat.
Some by our own violence, or Intemperance Some by a sudden wound, and Some by a languishing disease Mille modis lethi miseres mors vnafatigat.
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And thus, by a thousand wayes of dying, one Death destroyes vs all.
And thus, by a thousand ways of dying, one Death Destroys us all.
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O Death, how bitter is the remembrance of thee, to a man that liue that rest in his possessions, &c. O Death, Oh Death, how bitter is the remembrance of thee, to a man that live that rest in his possessions, etc. O Death,
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how acceptable is thy iudgement vnto the needfull, &c. O Death thou art a shadow indeed, thou fleest those that follow thee;how acceptable is thy judgement unto the needful, etc. Oh Death thou art a shadow indeed, thou fleest those that follow thee;
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and followest those that flee thee, Mors optata recedit; at cum tristis erit, praecipi. tata venit.
and followest those that flee thee, Mors optata recedit; At cum tristis erit, praecipi. Tata venit.
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Thou hastnest then, when we wish to eschue thee; then delayest thou, when we seeke to imbrace thee.
Thou hastenest then, when we wish to eschew thee; then delayest thou, when we seek to embrace thee.
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Death is the rich mans Feare; and the poore mans Desire: Often called vpon, in Aduersity; neuer thought vpon in prosperity.
Death is the rich men fear; and the poor men Desire: Often called upon, in Adversity; never Thought upon in Prosperity.
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In prosperity, we complaine, and cry with Hezekiah, to haue it further added into our dayes:
In Prosperity, we complain, and cry with Hezekiah, to have it further added into our days:
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But in aduersity, we can be content euery one to wish with Elijah; It is enough now O Lord, take away my Soule, for I am no better then my Fathers.
But in adversity, we can be content every one to wish with Elijah; It is enough now Oh Lord, take away my Soul, for I am no better then my Father's.
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O Death! How fearefull a thing art thou to flesh and blood? How abhor we, to haue the graue, forour house;Oh Death! How fearful a thing art thou to Flesh and blood? How abhor we, to have the graven, forour house;
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to make our bed in darkenesse; to say to Corruption, thou art my Father;
to make our Bed in darkness; to say to Corruption, thou art my Father;
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and to the Worme, thou art my Sister, and my Mother? How doe we hate to inherit serpents, and wormes;
and to the Worm, thou art my Sister, and my Mother? How do we hate to inherit Serpents, and worms;
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to be separated from our selues;
to be separated from our selves;
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to be returned to our dust? how does Death terrifie vs, not onely in our owne experience,
to be returned to our dust? how does Death terrify us, not only in our own experience,
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but others example? In others Example; so oft as we see or heare another is dead;
but Others Exampl? In Others Exampl; so oft as we see or hear Another is dead;
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it troubles vs to thinke, that wee also must dye. For our owne experience;
it Troubles us to think, that we also must die. For our own experience;
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how are we then agast, not knowing either what we must be or whither we must goe? Wee are afraid to dye,
how Are we then aghast, not knowing either what we must be or whither we must go? we Are afraid to die,
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euen we, who haue good hope after Death: Euen we that looke for an house not made with hands;
even we, who have good hope After Death: Even we that look for an house not made with hands;
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are notwithstanding loath to leaue this house of clay: we that haue the promise of a Kingdome, are but vnwilling to forgoe our Prison:
Are notwithstanding loath to leave this house of clay: we that have the promise of a Kingdom, Are but unwilling to forgo our Prison:
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There is a Feare in vs, to be dissolued; notwithstanding our Desire to be with Christ:
There is a fear in us, to be dissolved; notwithstanding our Desire to be with christ:
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and we many irke to vndergoe the Passage, that euen reioyce to approach to the Home.
and we many irk to undergo the Passage, that even rejoice to approach to the Home.
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2 An interrogation, or death dared, where I am to aske this one thing of death, for your incouragement: where is thy sting?
2 an interrogation, or death dared, where I am to ask this one thing of death, for your encouragement: where is thy sting?
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Not onely this I am now to aske of death but that I haue already said to death, (truely considered) serues to incourage vs against death.
Not only this I am now to ask of death but that I have already said to death, (truly considered) serves to encourage us against death.
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Death is a shadow, NONLATINALPHABET, but a very Bug-beare:
Death is a shadow,, but a very Bugbear:
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and are we (like children) afraid of Hobgoblings onely? death is a nothing,
and Are we (like children) afraid of Hobgoblins only? death is a nothing,
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and are wee afraid of we know not what? Death separates betwixt soule and body;
and Are we afraid of we know not what? Death separates betwixt soul and body;
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why feare wee so it should dissolue vs, when wee ought to reioyce rather, that it cannot destroy vs? Feare wee what may separate vs from our selues? rather imbrace we, what will conuey vs to Christ.
why Fear we so it should dissolve us, when we ought to rejoice rather, that it cannot destroy us? fear we what may separate us from our selves? rather embrace we, what will convey us to christ.
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Death is deomed to vs all, and why feare we, what we cannot eschew? Our willingnese to dye, is the onely way to preuent the necessity of death.
Death is deomed to us all, and why Fear we, what we cannot eschew? Our willingnese to die, is the only Way to prevent the necessity of death.
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Offeramus Deopro munere, quod debito teneamur reddere. Offeramus Deopro munere, quod Debito teneamur reddere.
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Let vs therefore offer God our liues, as a free gift, which hee will otherwise require as a due debt.
Let us Therefore offer God our lives, as a free gift, which he will otherwise require as a due debt.
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Deaths comming is vncertaine, and shall any vncertaine thing cause in vs a certaine feare? Incertum est, quo te loco mors expectet;
Death's coming is uncertain, and shall any uncertain thing cause in us a certain Fear? Incertum est, quo te loco mors expectet;
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itaque tu illam omni loco expecta. itaque tu Illam omni loco Expect.
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Rather, seeing it is vncertaine, at what time, or in what place death will ouertake vs;
Rather, seeing it is uncertain, At what time, or in what place death will overtake us;
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let vs therefore bee sure to expect death at all times, and in euery place. Death is equall and impartiall to all;
let us Therefore be sure to expect death At all times, and in every place. Death is equal and impartial to all;
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this also should make vs lesse afraid of death.
this also should make us less afraid of death.
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Quis queri potest, in ea conditione se esse, in qua nemo non est? Who can complaine, Quis queri potest, in ea condition se esse, in qua nemo non est? Who can complain,
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when himselfe is but in such a case or condition, in which none are not? Who lookes that shee should spare any, that knowes her indifferent to all? When the like ruine is threatned to an whole world, who expects that himselfe should escape alone? Some comfort against the cruelty of death, is her equality.
when himself is but in such a case or condition, in which none Are not? Who looks that she should spare any, that knows her indifferent to all? When the like ruin is threatened to an Whole world, who expects that himself should escape alone? some Comfort against the cruelty of death, is her equality.
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There are diuers wayes of dying, and should that make vs afraid of death? No matter how we dye, seeing the most is but to be dead.
There Are diverse ways of dying, and should that make us afraid of death? No matter how we die, seeing the most is but to be dead.
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Non multum curandum est eis, qui necessario merituri sunt, quid accidet, vt moriantur; sed moriendo, quo ire cogantur. Non multum curandum est eis, qui Necessarily merituri sunt, quid accidet, vt moriantur; sed moriendo, quo ire cogantur.
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Since wee must dye, it skilleth not how we dye, but whether we must goe after death.
Since we must die, it skilleth not how we die, but whither we must go After death.
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Lastly, death is a thing fearefull to flesh and bloud; yet should not all this make vs afraid of death.
Lastly, death is a thing fearful to Flesh and blood; yet should not all this make us afraid of death.
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For it is not death, but the feare of death, that is so fearefull.
For it is not death, but the Fear of death, that is so fearful.
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This feare fulnesse is rather from our owne ignorance, then according to the nature of the thing, NONLATINALPHABET:
This Fear fullness is rather from our own ignorance, then according to the nature of the thing,:
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did we but know death, wee would not so feare death.
did we but know death, we would not so Fear death.
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The feare of death is the punishment of our ignorance and negligence, which make vs apprehend things,
The Fear of death is the punishment of our ignorance and negligence, which make us apprehend things,
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as new and strange things, which otherwise are neither strange, nor new.
as new and strange things, which otherwise Are neither strange, nor new.
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The onely way then to make death not so fearefull to vs, is (by a daily meditation thereof) to make it more familiar;
The only Way then to make death not so fearful to us, is (by a daily meditation thereof) to make it more familiar;
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to acquaint our selues withall, before the comming, that we may lesse feare it when it comes.
to acquaint our selves withal, before the coming, that we may less Fear it when it comes.
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And thus, first learning not to feare death, at last come wee to dare death; O death! where is thy sting?
And thus, First learning not to Fear death, At last come we to Dare death; O death! where is thy sting?
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Death is not yet destroyed, for the last enemy that shall be destroyed is death; but death is already disarmed;
Death is not yet destroyed, for the last enemy that shall be destroyed is death; but death is already disarmed;
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O death, where is thy sting? The Text is an NONLATINALPHABET: The Captaines song of victory, as also the Souldiers song of deliuery.O death, where is thy sting? The Text is an: The Captains song of victory, as also the Soldiers song of delivery.
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The words are of a mighty Conquerour, brauely insulting ouer a base and wretched enemy.
The words Are of a mighty Conqueror, bravely insulting over a base and wretched enemy.
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And who is this conquerour of death, but Christ Iesus, the Lord of life? It was hee, spake in the Prophets words, O death, I will bee thy death;
And who is this conqueror of death, but christ Iesus, the Lord of life? It was he, spoke in the prophets words, Oh death, I will be thy death;
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and in his power, speakes the Apostle here, O death, where is thy sting? Quia in electis funditus occidit mortem, mors mortis extitit.
and in his power, speaks the Apostle Here, Oh death, where is thy sting? Quia in electis funditus occidit mortem, mors mortis Extitit.
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Christ did once subdue death for vs; O death, I will be thy death;
christ did once subdue death for us; Oh death, I will be thy death;
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and we may now deride death in Christ, O death, where is thy sting? Olim morti nostrae, mortis suae potentiam minabatur. Christ once threatned his death to our death, O death, I will be thy death;
and we may now deride death in christ, Oh death, where is thy sting? Once morti Nostrae, mortis suae potentiam minabatur. christ once threatened his death to our death, Oh death, I will be thy death;
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wherefore wee now may glory in the vertue of his death, against the malice of our owne, O death, where is thy sting? Christ ouercame death by dying:
Wherefore we now may glory in the virtue of his death, against the malice of our own, Oh death, where is thy sting? christ overcame death by dying:
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nay, through death, destroyed be, not death onely, but him also that had the power of death, the Deuill.
nay, through death, destroyed be, not death only, but him also that had the power of death, the devil.
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Our Captaine both beate our enemy at her owne weapon, and caught the Hunter in his owne snare. Our Captain both beat our enemy At her own weapon, and caught the Hunter in his own snare.
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Hee but yeelded to death, to take aduantage against her: yea, therefore dyed the life, that death might no longer liue.
He but yielded to death, to take advantage against her: yea, Therefore died the life, that death might no longer live.
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Wherefore, Non Christum mortuum in morte credimus, sed mortem mortuam in Christo. Wherefore, Non Christ mortuum in morte Credimus, sed mortem mortuam in Christ.
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Wee doe not thinke that Christ is dead in death, but beleeue that death is dead in Christ.
we do not think that christ is dead in death, but believe that death is dead in christ.
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Death, that greedy Whale durst deuoure Christ, our Ionas, (who was therefore cast forth into the sea of the world, that so the stormes and tempests of the deuill,
Death, that greedy Whale durst devour christ, our Ionas, (who was Therefore cast forth into the sea of the world, that so the storms and tempests of the Devil,
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and sinne, might cease) but hee was preserued aliue in the Fishes belly (the belly of hell, the iawes of death) to preach repentance to the Niniue of the Church.
and sin, might cease) but he was preserved alive in the Fish belly (the belly of hell, the Jaws of death) to preach Repentance to the Nineveh of the Church.
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This same Whale swallowed the baite of Christs humanity, but the hook of his diuinity intangled her,
This same Whale swallowed the bait of Christ humanity, but the hook of his divinity entangled her,
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and made her vomit vp her bowels, together with the baite. Deuorasti, & deuorata es.
and made her vomit up her bowels, together with the bait. Deuorasti, & deuorata es.
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Death thought to haue swallowed Christ downe in obscurity, and so death her selfe was swallowed vp in victory.
Death Thought to have swallowed christ down in obscurity, and so death her self was swallowed up in victory.
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Death, that Serpent, was bold to sting Christ; but he made her lose her sting for her labour.
Death, that Serpent, was bold to sting christ; but he made her loose her sting for her labour.
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His humanity could but receiue her sting, of which his Diety did depriue her. So that wee may well aske her in him:
His humanity could but receive her sting, of which his Diety did deprive her. So that we may well ask her in him:
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O death, where is thy sting? The sting of death is sinne: Christ, the Lamb of God, hath taken away the sins of the world. Oh death, where is thy sting? The sting of death is sin: christ, the Lamb of God, hath taken away the Sins of the world.
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In Christ Iesus therefore may we securely say: O death, where is thy sting?
In christ Iesus Therefore may we securely say: Oh death, where is thy sting?
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Iob askt of man, Man dyeth, and where is he? but wee may aske as much of death: Job asked of man, Man Dies, and where is he? but we may ask as much of death:
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Man dyeth, and where is death? yea, wee may aske concerning the worst of death, deaths sting;
Man Dies, and where is death? yea, we may ask Concerning the worst of death, death's sting;
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O death, where is thy sting? Iacob thus bewailed the death of Ioseph, Ioseph is dead Ioseph is not.O death, where is thy sting? Iacob thus bewailed the death of Ioseph, Ioseph is dead Ioseph is not.
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And Rachel wept for her children, and would not bee comforted, because they were not. Because death was there, they thought their children to bee no where. And Rachel wept for her children, and would not be comforted, Because they were not. Because death was there, they Thought their children to be no where.
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But now, death does but conuey vs where we should be, and death it selfe is no where.
But now, death does but convey us where we should be, and death it self is no where.
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O death, where is thy sting? Death is quite vndone since the Crosse of Christ.Oh death, where is thy sting? Death is quite undone since the Cross of christ.
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When death entred first into the world, it was like the waters of Marah, exceeding bitter:
When death entered First into the world, it was like the waters of Marah, exceeding bitter:
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but since the Tree of the Crosse of Christ, was cast therein, it is now seasoned and sweetned vnto vs. Wee might once cry out with the children of the Prophets:
but since the Tree of the Cross of christ, was cast therein, it is now seasoned and sweetened unto us we might once cry out with the children of the prophets:
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death is in the pot, death is in the pot: But since, Christ hath said, This Cup is the new Testament in my bloud: death is in the pot, death is in the pot: But since, christ hath said, This Cup is the new Testament in my blood:
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we may now say with the Saints of God; The Cup of Saluation, Saluation is in the Cup. There is now no more death, since the Lord of life.
we may now say with the Saints of God; The Cup of Salvation, Salvation is in the Cup. There is now no more death, since the Lord of life.
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Vita cius instruxit nostram, mors destruxit nostram. His life hath instructed our life, his death, destroyed our death;Vita cius instruxit nostram, mors destruxit nostram. His life hath instructed our life, his death, destroyed our death;
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his life quickened ours, his death sweetned ours. his life tooke away death from our life;
his life quickened ours, his death sweetened ours. his life took away death from our life;
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his death, gaue life to our death. The Text askes not this question;
his death, gave life to our death. The Text asks not this question;
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O death, what is thy sting? yet doe the words following make answere to such a question;
Oh death, what is thy sting? yet do the words following make answer to such a question;
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The sting of death is sinne. (Death belike is not the sting of sinne, but sinne the sting of death:The sting of death is sin. (Death belike is not the sting of sin, but sin the sting of death:
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peccato enim morimur, non morte peccamus; Sith we d•e indeed, by sinning, but sinne not by dying.) And as the words following answere to a question, they aske not; Peccato enim morimur, non morte peccamus; Sith we d•e indeed, by sinning, but sin not by dying.) And as the words following answer to a question, they ask not;
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So my Text askes a question, to which it answeres not;
So my Text asks a question, to which it answers not;
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O death, where is thy sting? It does not tell you where it is, to tell you, it is no where. Death hath now no sting.O death, where is thy sting? It does not tell you where it is, to tell you, it is no where. Death hath now no sting.
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I am non est stimulus, sed sibilus, immo iubilus. Reioyce all, and be glad;I am non est stimulus, sed sibilus, Immo Jubilus. Rejoice all, and be glad;
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This Serpent may hisse at vs, this Bee may buzze about vs, but now can neither pricke nor sting.
This Serpent may hiss At us, this Bee may buzz about us, but now can neither prick nor sting.
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The sting of death is gone; there remaines but the name of death;
The sting of death is gone; there remains but the name of death;
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nay, not the name of death to them that are in Christ Iesus. Mors piorum, non mors dicenda, &c. The death of the godly is not to bee called a death,
nay, not the name of death to them that Are in christ Iesus. Mors Piorum, non mors dicenda, etc. The death of the godly is not to be called a death,
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but a sleepe, a resting from their labours, a deliuery from their prison, a laying downe their loade, a flitting to their home. Death hath lost her sting.
but a sleep, a resting from their labours, a delivery from their prison, a laying down their load, a flitting to their home. Death hath lost her sting.
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Death is now no punishment, but a passage; not so much an end of this present life, as an entrance to a better;
Death is now no punishment, but a passage; not so much an end of this present life, as an Entrance to a better;
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not a destruction now, but a dissolution, separating body and soule for a time, that so both may be conioyned with Christ to eternity.
not a destruction now, but a dissolution, separating body and soul for a time, that so both may be conjoined with christ to eternity.
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Thus haue I askt this one thing of death, O death; where is thy sting? Now let me aske this one thing of you,
Thus have I asked this one thing of death, Oh death; where is thy sting? Now let me ask this one thing of you,
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why are you so desperately and forlornely afraid of death, hauing heard and knowne how death hath lost her sting? Oh saithlesse man, and faint hearted!
why Are you so desperately and forlornely afraid of death, having herd and known how death hath lost her sting? O saithlesse man, and faint hearted!
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Why tremblest thou now to incounter with thy last enemy, since her weapon is taken from her? Shrinkest thou so at the coldnesse of the Serpent,
Why tremblest thou now to encounter with thy last enemy, since her weapon is taken from her? Shrinkest thou so At the coldness of the Serpent,
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when thou knowest her poyson and sting are both away? Oh faithlesse, and faint-hearted, to be so afraid of a shadow? Ah wretches!
when thou Knowest her poison and sting Are both away? O faithless, and fainthearted, to be so afraid of a shadow? Ah wretches!
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why feare wee death so desperately; that are not lost, but sent before;
why Fear we death so desperately; that Are not lost, but sent before;
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whom death vtterly destroyes not, but eternity once receiues? It is for them to feare death so desperately, that passe from one death to another;
whom death utterly Destroys not, but eternity once receives? It is for them to Fear death so desperately, that pass from one death to Another;
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namely, from a death of the body once on earth, to the death of body and soule in hell for euer.
namely, from a death of the body once on earth, to the death of body and soul in hell for ever.
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It is for them so forlornely to feare a temporall death, that are either ignorant, or desperate of eternall life.
It is for them so forlornely to Fear a temporal death, that Are either ignorant, or desperate of Eternal life.
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It is for them so to feare their flittings, that goe from their prison, to the place of their execution.
It is for them so to Fear their flittings, that go from their prison, to the place of their execution.
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But as for vs that are in Christ Iesus, wee passe from a Prison, to a Palace;
But as for us that Are in christ Iesus, we pass from a Prison, to a Palace;
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from a Dunghill, to a Throne, from a crazy and wretched Tabernacle, to a certaine and blessed home.
from a Dunghill, to a Throne, from a crazy and wretched Tabernacle, to a certain and blessed home.
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Eius est mortem timere, qui non vult ad Christumire. Eius est mortem timere, qui non vult ad Christumire.
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It is for them to feare to be dissolued, that hope not to be with Christ.
It is for them to Fear to be dissolved, that hope not to be with christ.
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A forlorne feare of death, is but a despaire of life after death.
A forlorn Fear of death, is but a despair of life After death.
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Men had rather suffer a great deale of paine, and liue, then dye but with a little paine:
Men had rather suffer a great deal of pain, and live, then die but with a little pain:
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the which betokens, that it is something after death, that is so fearefull, and not death it selfe.
the which betokens, that it is something After death, that is so fearful, and not death it self.
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Let them then desire to linger in the miseries of this present life, that so but delay awhile the torments of the life to come.
Let them then desire to linger in the misery's of this present life, that so but Delay awhile the torments of the life to come.
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But as for vs that are in Christ Iesus, after many our stormes and shipwracks,
But as for us that Are in christ Iesus, After many our storms and Shipwrecks,
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why feare wee to arriue at our Hauen? Hauing fought a good fight, and finished our course,
why Fear we to arrive At our Haven? Having fought a good fight, and finished our course,
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why doubt we to goe and haue our crowne? hauing runne our race, why are we so loath to obtaine our price? Why should we feare the threatnings of a temporall death, that may reioyce in the promises of eternall life? Whether we liue, wee liue vnto the Lord,
why doubt we to go and have our crown? having run our raze, why Are we so loath to obtain our price? Why should we Fear the threatenings of a temporal death, that may rejoice in the promises of Eternal life? Whither we live, we live unto the Lord,
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whether we dye, we dye vnto the Lord: therefore whether wee liue or dye, we are the Lords: whither we die, we die unto the Lord: Therefore whither we live or die, we Are the lords:
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Neither let vs bee so dissolute, and prophane of life, as therefore ashamed to liue, nor so ignorant and negligent of death, as therefore afraid to dye.
Neither let us be so dissolute, and profane of life, as Therefore ashamed to live, nor so ignorant and negligent of death, as Therefore afraid to die.
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But at the instant of our seuerall flittings, say euery one, as a dying Saint; Egredere, quid times? egredere anima mea, &c. Goe forth my soule!
But At the instant of our several flittings, say every one, as a dying Saint; go forth, quid times? Go forth anima mea, etc. Go forth my soul!
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why fearest thou? goe forth. Learne each soule to say at the last passage of his pilgrimage: what though I dye. I know my Redeemer liueth;
why Fearest thou? go forth. Learn each soul to say At the last passage of his pilgrimage: what though I die. I know my Redeemer lives;
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though I be dissolued from my selfe, yet shall I bee conioyned with Christ. Lye then downe (my body!) and returne vnto thy dust;
though I be dissolved from my self, yet shall I be conjoined with christ. Lie then down (my body!) and return unto thy dust;
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mount thou aloft (my soule!) and meet thy Sauiour in the ayre;
mount thou aloft (my soul!) and meet thy Saviour in the air;
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my body may be but wormes-meate for a while, my soule (I am assured) shall be an Angels fellow for euer.
my body may be but Wormsmeat for a while, my soul (I am assured) shall be an Angels fellow for ever.
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I haue done with my Text as concerning you, before whom it hath beene vttered.
I have done with my Text as Concerning you, before whom it hath been uttered.
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I am now onely to apply it to this honourable party, for whom it was intended.
I am now only to apply it to this honourable party, for whom it was intended.
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This honourable party, your doletull spectacle, and my Texts vntimely occasion; This honourable party, our Master, Father, Brother;
This honourable party, your doletull spectacle, and my Texts untimely occasion; This honourable party, our Master, Father, Brother;
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this honourable party, whose honour, for his person, now lyes in the dust; for his succession, Lord let it long, and much, both continue and increase.
this honourable party, whose honour, for his person, now lies in the dust; for his succession, Lord let it long, and much, both continue and increase.
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The blessed Saints of God learne many good lessons in their liues, which they both teach, and vse at their death.
The blessed Saints of God Learn many good Lessons in their lives, which they both teach, and use At their death.
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Concerning this Saint now departed, wee that heard, can witnesse, how well he had learnt to adapt the prayers and sayings of the faithfull,
Concerning this Saint now departed, we that herd, can witness, how well he had learned to adapt the Prayers and sayings of the faithful,
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and former Saints, to his owne, and instant necessities. He sang with Simeon, Lord, now lettest thou thy seruant depart in peace.
and former Saints, to his own, and instant necessities. He sang with Simeon, Lord, now Lettest thou thy servant depart in peace.
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Hee prayed with Saint Paul, desiring to be dissolued, and to be with Christ.
He prayed with Saint Paul, desiring to be dissolved, and to be with christ.
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Yea, said hee, with both the lingring and longing Saints, How long Lord, how long? Euen so come Lord Iesus, come quickly. One of these sweet sayings of his owne application, had giuen me my Text to treat of, saue that I considered, this Text that I haue chosen, did as much as intimate them all.
Yea, said he, with both the lingering and longing Saints, How long Lord, how long? Eve so come Lord Iesus, come quickly. One of these sweet sayings of his own application, had given me my Text to Treat of, save that I considered, this Text that I have chosen, did as much as intimate them all.
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For, to pray to depart, to desire to be dissolued, to call for the has•ening, and to complaine of the deferring;
For, to pray to depart, to desire to be dissolved, to call for the has•ening, and to complain of the deferring;
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What other is all this, but as in my Text, earnestly to summon death, O death! and stou•y to daredeath, where is thy sting? Hee mentioned the departing, hee expected the dissoluing,
What other is all this, but as in my Text, earnestly to summon death, Oh death! and stou•y to daredeath, where is thy sting? He mentioned the departing, he expected the dissolving,
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but he neuer feared the stinging. Hee knew hee should not be lost, he should but depart;
but he never feared the stinging. He knew he should not be lost, he should but depart;
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therefore sayes he, Lord, now lettest thou thy seruant depart, &c. He knew well, death could but dissolue him, it could not destroy him;
Therefore Says he, Lord, now Lettest thou thy servant depart, etc. He knew well, death could but dissolve him, it could not destroy him;
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he therefore said, I desire to be dissolued, &c. And this is no more, then as if hee had demanded of death here in defiance;
he Therefore said, I desire to be dissolved, etc. And this is no more, then as if he had demanded of death Here in defiance;
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O death, where is thy sting? As hee had thus said; O death, thou art death indeede, and thou mayest dissolue mee;O death, where is thy sting? As he had thus said; Oh death, thou art death indeed, and thou Mayest dissolve me;
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but where is thy sting? Sting hast thou none, and therefore thou canst not destroy me.
but where is thy sting? Sting hast thou none, and Therefore thou Canst not destroy me.
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It hath beene alwayes the Churches vse, not onely to relate, but commend the liues of the Faithfull, being dead, that so the liuing might come to know their conuersation,
It hath been always the Churches use, not only to relate, but commend the lives of the Faithful, being dead, that so the living might come to know their Conversation,
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and bee brought to follow their example. Both for our information, and imitation of this Saint deceased;
and be brought to follow their Exampl. Both for our information, and imitation of this Saint deceased;
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I could gladly, (as I might iustly) inlarg my selfe to a volume of •is prayse.
I could gladly, (as I might justly) enlarging my self to a volume of •is praise.
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I flatter him not to say the best I can of him, that is now better then I can tell how to say.
I flatter him not to say the best I can of him, that is now better then I can tell how to say.
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To p•ayse a good man after his death, is not to flatter him, but to prayse God for him:
To p•ayse a good man After his death, is not to flatter him, but to praise God for him:
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besides, a dead mans commendation, is the liuings admonition.
beside, a dead men commendation, is the livings admonition.
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Then wh• should we forget, whom we ought to imitate? Why should his vertues dye with him,
Then wh• should we forget, whom we ought to imitate? Why should his Virtues die with him,
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before men on earth? whose graces are gone before him, and liue before the face of Christin heauen.
before men on earth? whose graces Are gone before him, and live before the face of Christin heaven.
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Let vs yet therefore speake of him, when wee cannot now speake with him.
Let us yet Therefore speak of him, when we cannot now speak with him.
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Let vs haue him now in our mindes, while he is now no more before our eyes:
Let us have him now in our minds, while he is now no more before our eyes:
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hauing now lost his presence, let vs inioy him yet in his remembrance.
having now lost his presence, let us enjoy him yet in his remembrance.
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The life of our Honourable and deare Brother departed, must I remember vnto you, according to the two-fold state of life; his prosperity, his aduersity;
The life of our Honourable and deer Brother departed, must I Remember unto you, according to the twofold state of life; his Prosperity, his adversity;
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and in them both, I commend vnto you his Christianity. Hee is worthy the consideration in either state:
and in them both, I commend unto you his Christianity. He is worthy the consideration in either state:
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In as much as hee dranke deepe of a mixed Cup;
In as much as he drank deep of a mixed Cup;
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both had he his share of the honey-combe, and withall, was vineger and gall made his portion to drinke:
both had he his share of the honeycomb, and withal, was vinegar and Gall made his portion to drink:
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as a large talent was giuen him, so an heauy load was layd vpon him.
as a large talon was given him, so an heavy load was laid upon him.
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God wonderfully both blessed, and afflicted him, because in both (as himselfe both found and said) God would try him to the full.
God wonderfully both blessed, and afflicted him, Because in both (as himself both found and said) God would try him to the full.
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And indeede, neither state did more then exercise, and examine him:
And indeed, neither state did more then exercise, and examine him:
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for, neither did the height of his prosperity, puff• him vp, nor could the depth of his aduersity depresse him.
for, neither did the height of his Prosperity, puff• him up, nor could the depth of his adversity depress him.
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In his prosperity I neuer heard but that he was iust, and temperate. This I can say, hee was both humble and thankefull in his affliction.
In his Prosperity I never herd but that he was just, and temperate. This I can say, he was both humble and thankful in his affliction.
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1. For his prosperity in particular; and there to beginne with him as soone as he began to prosper.
1. For his Prosperity in particular; and there to begin with him as soon as he began to prosper.
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He was a man (as it is well knowne) worshipfully borne, religiously educated, wisely instructed, honorably promoted;
He was a man (as it is well known) worshipfully born, religiously educated, wisely instructed, honorably promoted;
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A man happy in a loyall wife, ioyfull in vertuous children, prosperous in worldly wealth. Nor were his prosperity so commendable, but for his Piety, and charity.
A man happy in a loyal wife, joyful in virtuous children, prosperous in worldly wealth. Nor were his Prosperity so commendable, but for his Piety, and charity.
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For his Piety, he serued his God, hee reuerenced the Church, hee heard the word, he beleeued the truth, he endeauoured the good;
For his Piety, he served his God, he reverenced the Church, he herd the word, he believed the truth, he endeavoured the good;
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His sighs and teares, could witnesse his tender heartednesse; so his prayers, and meditations, his heauenly mindednesse.
His sighs and tears, could witness his tender heartedness; so his Prayers, and meditations, his heavenly Mindedness.
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For his Charity, it is well noted, where euer he had any thing to dee, the first thing he did, was alwaies to doe good.
For his Charity, it is well noted, where ever he had any thing to dee, the First thing he did, was always to do good.
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Besides his oft, and priuate almes, his light moreouer shines in publique, and both in City,
Beside his oft, and private alms, his Light moreover shines in public, and both in city,
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and country, men may see his good workes.
and country, men may see his good works.
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Were I (for memory, and imitation sake) to catel•gue, or record his works, I could declare when,
Were I (for memory, and imitation sake) to catel•gue, or record his works, I could declare when,
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how, where, hee spared neither for hundreds, nor for thousands, to doe good.
how, where, he spared neither for hundreds, nor for thousands, to do good.
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But such a thing I rather thinke worthy a wide worlds eye, then but only a small peoples care.
But such a thing I rather think worthy a wide world's eye, then but only a small peoples care.
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What he hath bestowed to pious and charitable vses amount to more then 11000. pounds. And this the seuerall places endowed can truely witnesse, and Parties benesitted shall thankfully confesse.
What he hath bestowed to pious and charitable uses amount to more then 11000. pounds. And this the several places endowed can truly witness, and Parties benesitted shall thankfully confess.
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Both liuing and dying was he largely and variously beneficent.
Both living and dying was he largely and variously beneficent.
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As for the most things of common vse, and neede, these were the obiects of his liberality.
As for the most things of Common use, and need, these were the objects of his liberality.
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Hale, Hospitals, Prisons, Schooles, Colledges, and Churches;
Hale, Hospitals, Prisons, Schools, Colleges, and Churches;
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of some was he sole Founder, to some a free Benefactour I might (not amisse) call him a man of good workes.
of Some was he sole Founder, to Some a free Benefactor I might (not amiss) call him a man of good works.
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Hee was food to the hungry, a garment to the naked, comfort to the sicke, a reliefe vnto the prisoner,
He was food to the hungry, a garment to the naked, Comfort to the sick, a relief unto the prisoner,
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and an harbour euen to the stranger:
and an harbour even to the stranger:
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For, besides those of his acquaintance, many one had cause to blesse him, that scarce euer saw his face. One thing I may not here omit, that when he had done much good for many, hee further demanded of vs, Who was there would haue him doe any thing for them? And when he had freely and orderly giuen the last he gaue, hee yet ask•, what else was for him to doe? Though his good deeds were many and munificent,
For, beside those of his acquaintance, many one had cause to bless him, that scarce ever saw his face. One thing I may not Here omit, that when he had done much good for many, he further demanded of us, Who was there would have him do any thing for them? And when he had freely and orderly given the last he gave, he yet ask•, what Else was for him to do? Though his good Deeds were many and munificent,
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yet such words shewed a minde, beyond his deeds;
yet such words showed a mind, beyond his Deeds;
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that wh•n he had done well, and sufficient, yet was he not satisfied with doing good. 2 Touching his aduersity;
that wh•n he had done well, and sufficient, yet was he not satisfied with doing good. 2 Touching his adversity;
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his heauenly Father, as hee had for a long time imbraced this his Sonne, in the armes of his blessings:
his heavenly Father, as he had for a long time embraced this his Son, in the arms of his blessings:
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so did his heauy hand scourge him sore, now that hee receiued him. Hee so cherished him, as not to let him escape the whip.
so did his heavy hand scourge him soar, now that he received him. He so cherished him, as not to let him escape the whip.
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And all to tell him, he could not be so happy here, as not to be miserable,
And all to tell him, he could not be so happy Here, as not to be miserable,
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and must be miserable a while, to be happy for euer, During the time of his sinknesse, his sufferings were both tedious and extreame,
and must be miserable a while, to be happy for ever, During the time of his sinknesse, his sufferings were both tedious and extreme,
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so that (comparing h•• p•ines cogether with his yeares) we wondred he could be so mightily afflicted,
so that (comparing h•• p•ines cogether with his Years) we wondered he could be so mightily afflicted,
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and yet so 〈 ◊ 〉 subsist in his afflictions.
and yet so 〈 ◊ 〉 subsist in his afflictions.
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Both were his paines great, and groanes many, and (for many 〈 ◊ 〉 together) his 〈 ◊ 〉, and sleepe (in comparison) small, or none.
Both were his pains great, and groans many, and (for many 〈 ◊ 〉 together) his 〈 ◊ 〉, and sleep (in comparison) small, or none.
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His Bed was but as his Racke; the place of naturall refreshment, as an engine of extreame torment.
His Bed was but as his Rack; the place of natural refreshment, as an engine of extreme torment.
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Nor was any time so restlesse to him, as the common time of rest.
Nor was any time so restless to him, as the Common time of rest.
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For all which, he was neuer heard to charge God foolishly, but alwayes, in his wholesome Admonitions, his holy Confessions, his hearty Inuocations;
For all which, he was never herd to charge God foolishly, but always, in his wholesome Admonitions, his holy Confessions, his hearty Invocations;
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so improoued hee his breath to the last.
so improved he his breath to the last.
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All those godly and comfortable sayings that proceeded from him, should I now vtter them in particular, I suppose it would bee another Sermon to recite them.
All those godly and comfortable sayings that proceeded from him, should I now utter them in particular, I suppose it would be Another Sermon to recite them.
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Lastly, hauing both appoynted, and perfected his whole bequests, and so set his house in order,
Lastly, having both appointed, and perfected his Whole bequests, and so Set his house in order,
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and now quite renounced the world, setting himselfe (as he said) to present his soule before God in Christ:
and now quite renounced the world, setting himself (as he said) to present his soul before God in christ:
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after a long and bitter agony, and now towards the doomed and expected moment of this peaceable passage:
After a long and bitter agony, and now towards the doomed and expected moment of this peaceable passage:
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while our hearts groaned, and eyes distilled in their deuotions his soule beganne already to be rauished in her heauenly visions, and blessed contemplations:
while our hearts groaned, and eyes distilled in their devotions his soul began already to be ravished in her heavenly visions, and blessed contemplations:
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and so, he cheerefully flitting from vs, left vs sadly looking on.
and so, he cheerfully flitting from us, left us sadly looking on.
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To insist long vpon the vertues of the Dead, is (in some case) to adde vnto the sorrowes of the liuing:
To insist long upon the Virtues of the Dead, is (in Some case) to add unto the sorrows of the living:
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For, to heare his goodnesse praysed, cannot but this way grieue vs, namely, in that wee haue lost so great a good.
For, to hear his Goodness praised, cannot but this Way grieve us, namely, in that we have lost so great a good.
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We haue lost him, w•• haue lost him;
We have lost him, w•• have lost him;
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nor indeed is he lost, but to vs. We haue some lost a Lord, some lost a Friend, some lost a Magistrate, some lost a Master, some lost a Pe•re, some lost a Patron, one lost a Husband, some lost a Father,
nor indeed is he lost, but to us We have Some lost a Lord, Some lost a Friend, Some lost a Magistrate, Some lost a Master, Some lost a Pe•re, Some lost a Patron, one lost a Husband, Some lost a Father,
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and (to mine owne particular) next a Father, his losse was mine. To reckon so manifold a losse, my Teares begin to stop my speech;
and (to mine own particular) next a Father, his loss was mine. To reckon so manifold a loss, my Tears begin to stop my speech;
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and bid me bewaile it rather in sobbes, then words.
and bid me bewail it rather in sobs, then words.
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But I refraine the rather to let loose mine owne passion at this time and place;
But I refrain the rather to let lose mine own passion At this time and place;
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considering how vnfitting he is to comfort others, whose owne sorrowes ouercome himselfe.
considering how unfitting he is to Comfort Others, whose own sorrows overcome himself.
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It is not for me now to shew sorrow in my face, that am now to speake comfort to your heatts.
It is not for me now to show sorrow in my face, that am now to speak Comfort to your heatts.
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Comfort we our selues therefore (Brethren) in the Lord, in whom (wee beleeue) this our Brother doth now reioyce.
Comfort we our selves Therefore (Brothers) in the Lord, in whom (we believe) this our Brother does now rejoice.
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Let vs be content to lose him whom it hath pleased God to gaine:
Let us be content to loose him whom it hath pleased God to gain:
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How iustly might he take him away from vs, that euen gaue him to himselfe? Letvs not only bewaile that we want him,
How justly might he take him away from us, that even gave him to himself? Letvs not only bewail that we want him,
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but reioyce rather, that once we had him, He is dead, neither the first, nor last:
but rejoice rather, that once we had him, He is dead, neither the First, nor last:
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we must follow after, whither he is but gone before.
we must follow After, whither he is but gone before.
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Neither was he violently nor vntimely snatcht away from vs, but he slept peaceably, and dyed in a good age.
Neither was he violently nor untimely snatched away from us, but he slept peaceably, and died in a good age.
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Let it not then so afflict vs, to thinke how wee may misse him here on earth,
Let it not then so afflict us, to think how we may miss him Here on earth,
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as reioyce vs to expect how we must meet him in the Ayre, at the last comming of the Lord Iesus. To which comming of thine (Lord Iesu ) not only hasten, but prepare:
as rejoice us to expect how we must meet him in the Air, At the last coming of the Lord Iesus. To which coming of thine (Lord Iesu) not only hasten, but prepare:
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that when thou shalt descend from Heauen with a shout, with the voyce of the Archangell, and the Trumpe of God;
that when thou shalt descend from Heaven with a shout, with the voice of the Archangel, and the Trump of God;
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we which shall then liue and remaine, may be caught vp with them (euen this our Brother,
we which shall then live and remain, may be caught up with them (even this our Brother,
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and all thine holy Saints and Angels) in the clouds;
and all thine holy Saints and Angels) in the Clouds;
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and so be, & be blest with thee our onely Lord and Sauiour, for euer and euer. Amen. FINIS.
and so be, & be blessed with thee our only Lord and Saviour, for ever and ever. Amen. FINIS.
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