Spirituall odours to the memory of Prince Henry in foure of the last sermons preached in St James after his Highnesse death, the last being the sermon before the body, the day before the funerall. By Daniel Price then chaplaine in attendance.
I stande heere, as that amazed servaunt of Elias, crying & lamenting for my MASTER feeling the paine, fearing the perill of his losse; ô what a thunderbolt of astonishment is it to vs all, that the sunne, comming forth as a bridegroome, out of his chamber,
I stand Here, as that amazed servant of Elias, crying & lamenting for my MASTER feeling the pain, fearing the peril of his loss; o what a thunderbolt of astonishment is it to us all, that the sun, coming forth as a bridegroom, out of his chamber,
and reioicng as a Gyant to runne his course, should set even before the Meridian and midday! it is a thought that beates the breath out of my body and makes my soule ready to fly from mee:
and reioicng as a Giant to run his course, should Set even before the Meridian and midday! it is a Thought that beats the breath out of my body and makes my soul ready to fly from me:
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yet seeing it is your owne desire and expectation that wee should frequently gather to these sad, and solemne exercises in this holy place of this house of mourning,
yet seeing it is your own desire and expectation that we should frequently gather to these sad, and solemn exercises in this holy place of this house of mourning,
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though my worthy Colleagues sicknesse and mine owne weakenesse might be Apologies, I forbeare rather the excuse then the exercise, seeing Apologies be as obvious as odious, not only Heralds to blaunch, but vshers to blame such delinquencie.
though my worthy Colleagues sickness and mine own weakness might be Apologies, I forbear rather the excuse then the exercise, seeing Apologies be as obvious as odious, not only Heralds to blanch, but ushers to blame such delinquency.
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in the same chapter, I finde smal argument of comfort for these distressed dispersed soules, but at the same time, as may be collected out of S. Iohn, our Saviour comforteth his servants thus, Yee are now in sorrow but I will see you againe, and your harts shall reioice:
in the same chapter, I find small argument of Comfort for these distressed dispersed Souls, but At the same time, as may be collected out of S. John, our Saviour comforts his Servants thus, Ye Are now in sorrow but I will see you again, and your hearts shall rejoice:
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which meditation now hath moved me, to bring you an Oliue braunch, in these waues and waters of sorrow, not thereby to wish an end, to your mourning, but to season it that it may be better and stronger, and hereafter more for your pleasure, more for your profit: when the Arke was on the waters the Doue was sent out,
which meditation now hath moved me, to bring you an Olive branch, in these waves and waters of sorrow, not thereby to wish an end, to your mourning, but to season it that it may be better and Stronger, and hereafter more for your pleasure, more for your profit: when the Ark was on the waters the Dove was sent out,
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when Christ was in the waters the Doue was sent downe, Columba est spiritus consolationis saith Gregory, the Doue representeth the spirit of comfort, and when the flood is come to full tide, the Doue shall be sent that the waters may cease,
when christ was in the waters the Dove was sent down, Columba est spiritus consolationis Says Gregory, the Dove Representeth the Spirit of Comfort, and when the flood is come to full tide, the Dove shall be sent that the waters may cease,
when sorrow is at full age, sweet wood must be cast into the bitter waters, peace shall come saith the Prophet, Comfort shall haue a time, worldly contentments may end in bitternesse, Iordan may runne a long race, sweetly and pleasantly,
when sorrow is At full age, sweet wood must be cast into the bitter waters, peace shall come Says the Prophet, Comfort shall have a time, worldly contentment's may end in bitterness, Iordan may run a long raze, sweetly and pleasantly,
and comfort of Gods servants (notwithstanding all ecclipses) shall finally never be obscured, times twins day and night shal be changed, the foure colours of the vaile of mans Tēple, the Elements, shal be consumed, the soule and body of the world, Heaven and earth shal be destroyed,
and Comfort of God's Servants (notwithstanding all Eclipses) shall finally never be obscured, times twins day and night shall be changed, the foure colours of the veil of men Temple, the Elements, shall be consumed, the soul and body of the world, Heaven and earth shall be destroyed,
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but I haue sworne by my holynes saith the Lord, I wil never forsake Dauid. As he dealt by Elias, to send first the whirlewind, then the Earthquake, then the fire, but then the small still voice, so hath he dealt with all his Prophets after all the threatnings, and thundrings, he sends messages of Consolation, by Esay thus, Comfort yee, Comfort yee, my people, will God say;
but I have sworn by my holiness Says the Lord, I will never forsake David. As he dealt by Elias, to send First the whirlwind, then the Earthquake, then the fire, but then the small still voice, so hath he dealt with all his prophets After all the threatenings, and thunderings, he sends messages of Consolation, by Isaiah thus, Comfort ye, Comfort ye, my people, will God say;
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but among al Prophecies, none so cōfortable, none so watred with the dew of heaven, as the booke of Psalmes, this is the Spowses garden, here be the lilies and roses, here be Apples and Pomegranats, and sweet fruits, here be the mirre, aloes, Cassia and sweet spices, here be the fountains of the gardē, wels of living water, the springs of Lebanon, sweet waters: every Psalm is as the foūt of Bethel, & as Basil by experience speaks NONLATINALPHABET, every Psalme is a message of Peace, & embassage of mercy. Hence had the servāts of God in all ages the balme of Gilead to apply to their soares & sorrows.
but among all Prophecies, none so comfortable, none so watered with the due of heaven, as the book of Psalms, this is the Spowses garden, Here be the lilies and roses, Here be Apples and Pomegranates, and sweet fruits, Here be the myrrh, aloes, Cassia and sweet spices, Here be the fountains of the garden, wells of living water, the springs of Lebanon, sweet waters: every Psalm is as the fount of Bethel, & as Basil by experience speaks, every Psalm is a message of Peace, & Embassy of mercy. Hence had the Servants of God in all ages the balm of Gilead to apply to their soars & sorrows.
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I need not tell you how many Prophets and Apostles in the old and new Testament haue vsed authorities hence, or how Plato is by Eusebius reported to receaue instruction from this booke, or howe Babilas the Bishop,
I need not tell you how many prophets and Apostles in the old and new Testament have used authorities hence, or how Plato is by Eusebius reported to receive instruction from this book, or how Babilas the Bishop,
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or how many holy Martyrs, all the ancient Fathers, all the Saints of God haue made blessed vse of this book, that begins with blessednesse, and containes nothing but blessednesse, being repeated in the Concreat 27. times in this one book, which like the tree that beareth fruit every month twelue times a yeare, so the Church hath appointed every month that this booke bring forth fruit in due season, and among all vses of Comfort our blessed Saviour hence commended his soule sent vp in a Psalme vnto his father, Father into thy handes I commend my spirit.
or how many holy Martyrs, all the ancient Father's, all the Saints of God have made blessed use of this book, that begins with blessedness, and contains nothing but blessedness, being repeated in the Concrete 27. times in this one book, which like the tree that bears fruit every Monn twelue times a year, so the Church hath appointed every Monn that this book bring forth fruit in due season, and among all uses of Comfort our blessed Saviour hence commended his soul sent up in a Psalm unto his father, Father into thy hands I commend my Spirit.
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for when Moyses the man of God, had passed the Meridian of his life, being now in the after-noone of his age, seeing & foreseeing the night of death approaching, Gods heavy indignation encreasing, Israell stil disobeying, he entreth into the consideration of mans transitory station, shewing how many waves are ready to devour this little Ile of man, how he is turned to destruction, scattered and consumed, cut downe, dryed vp and withered: our misdeeds (saith Moses ) are before thee, our sins are in the fight of thy countenance, our yeares are a tale that is told, our strength is but labour and losse, so farre you see mans sunne is in the Ecclipse, here is nothing but lachrymae & suspiria, teares, sighes, sobs,
for when Moses the man of God, had passed the Meridian of his life, being now in the afternoon of his age, seeing & Foreseeing the night of death approaching, God's heavy Indignation increasing, Israel still disobeying, he entereth into the consideration of men transitory station, showing how many waves Are ready to devour this little I'll of man, how he is turned to destruction, scattered and consumed, Cut down, dried up and withered: our misdeeds (Says Moses) Are before thee, our Sins Are in the fight of thy countenance, our Years Are a tale that is told, our strength is but labour and loss, so Far you see men sun is in the Eclipse, Here is nothing but lachrymae & Suspiria, tears, sighs, sobs,
But behold what followeth, O turne thee vnto vs againe, O be gratious, O teach vs, O satisfie vs, O comfort vs, O shew vs the light of thy countenance, O prosper thou the workes of our hands vnto vs, O prosper thou our handy workes.
But behold what follows, Oh turn thee unto us again, Oh be gracious, Oh teach us, Oh satisfy us, Oh Comfort us, Oh show us the Light of thy countenance, Oh prosper thou the works of our hands unto us, Oh prosper thou our handy works.
Our of those fiue stones that David tooke out of the brooke, he vsed but one, so out of all these I haue singled this singular petition for consolation.
Our of those fiue stones that David took out of the brook, he used but one, so out of all these I have singled this singular petition for consolation.
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Comfort vs now, according as thou hast afflicted vs. And my harty desire is as that of S. Austin in the like kinde, Deus faciet hunc textum tam commodum, quam accommodatum, God grant it may be as fruitfull and profitable as it is fit and commendable for these sorrowfull seasons. The text it selfe is a praier; and a praier you know is a present helpe in trouble, it is the language of heaven, it is a messenger as speedy as happy, faithfull for speed, fruitfull for successe,
Comfort us now, according as thou hast afflicted us And my hearty desire is as that of S. Austin in the like kind, Deus faciet hunc Textum tam commodum, quam accommodatum, God grant it may be as fruitful and profitable as it is fit and commendable for these sorrowful seasons. The text it self is a prayer; and a prayer you know is a present help in trouble, it is the language of heaven, it is a Messenger as speedy as happy, faithful for speed, fruitful for success,
and partaketh much of omnipotencie, no hinderance of the way, no difficulty of the passage can hinder, Praier dispatches in a minute all the way betwixt heaven and earth,
and partaketh much of omnipotency, no hindrance of the Way, no difficulty of the passage can hinder, Prayer Dispatches in a minute all the Way betwixt heaven and earth,
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Si in terrore mentis, si in agone mortis, if in any anxiety of mind, if in any agony of mortality ▪ thou fly to this Tower here bee the armes and Armory of the strong men, it is the incense of the Church, it is the spikenard of the Tabernacle, it was Moses rod, it was Elias key, it was to Iacob his sword and bow, it was to Dauid his sling and speare, so is Praier in generall; and this one text in particular, to make no more excursions, is as the Angell that came down into the poole of Shiloa, it is a healing praier, a praier never is more necessary then now, especially this kind of praier, Comfort thou vs now according as thou hast afflicted vs. [ Comfort thou ] thou hast plagued,
Si in terrore mentis, si in ago mortis, if in any anxiety of mind, if in any agony of mortality ▪ thou fly to this Tower Here be the arms and Armoury of the strong men, it is the incense of the Church, it is the spikenard of the Tabernacle, it was Moses rod, it was Elias key, it was to Iacob his sword and bow, it was to David his sling and spear, so is Prayer in general; and this one text in particular, to make no more excursions, is as the Angel that Come down into the pool of Shiloh, it is a healing prayer, a prayer never is more necessary then now, especially this kind of prayer, Comfort thou us now according as thou hast afflicted us [ Comfort thou ] thou hast plagued,
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as in the former verse, Thou turnest man to destruction, turne thou, therefore vnto vs againe, it is the same God, vulnus opem { que } tulit, he casteth downe and raiseth, killeth and quickneth, scattereth & gathereth, plagueth and comforteth. [ Comfort thou ] God is Lord of the soile, as well of the waters of Mara as the waters of Shiloa. Comfort thou vs now, The eies of vs all looke vp and trust in thee, thou givest vs meate in due season, O giue vs comfort in due season, in this needfull time of trouble, now that sorrow cloathes vs, and mourning clowdes vs.
as in the former verse, Thou Turnest man to destruction, turn thou, Therefore unto us again, it is the same God, Wound opem { que } tulit, he Cast down and Raiseth, kills and Quickeneth, Scattereth & gathereth, plagueth and comforts. [ Comfort thou ] God is Lord of the soil, as well of the waters of Mara as the waters of Shiloh. Comfort thou us now, The eyes of us all look up and trust in thee, thou givest us meat in due season, Oh give us Comfort in due season, in this needful time of trouble, now that sorrow clothes us, and mourning Clouds us
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I might devide this fountaine into many streames, God plaging, Moses praying, the time when he praied, the cause why he praied, the manner how he praied,
I might divide this fountain into many streams, God plaguing, Moses praying, the time when he prayed, the cause why he prayed, the manner how he prayed,
Comfort is the soule of a Christians soule, the sweetest Companion, that ever accompanied mā in this vale of mortality, never did the dew of Hermon, so sweetly fall vpon the hil of Sion, as comfort when it is distilled into the distressed soule of a Christian. In our travaile through the wildernesse of SIN, hatefull for the name harmefull for the nature of the place, comfort is the fiery piller to lead vs through this wildernes of our wils, it is the brooke in the way to refresh vs, the Manna of the desert to feed vs, the Angell of the Lord to cōduct vs, I may truely say as David in the Psalme, It is our defence vpon our right hand so that the sunne shal not burne vs by day nor the moone by night, it is even this that shall keepe our soule.
Comfort is the soul of a Christians soul, the Sweetest Companion, that ever accompanied man in this vale of mortality, never did the due of Hermon, so sweetly fallen upon the hill of Sion, as Comfort when it is distilled into the distressed soul of a Christian. In our travail through the Wilderness of SIN, hateful for the name harmful for the nature of the place, Comfort is the fiery pillar to led us through this Wilderness of our wills, it is the brook in the Way to refresh us, the Manna of the desert to feed us, the Angel of the Lord to conduct us, I may truly say as David in the Psalm, It is our defence upon our right hand so that the sun shall not burn us by day nor the moon by night, it is even this that shall keep our soul.
The names of mercy & loue and grace and Peace, be pretious and glorious, sweeter then hony and the hony combe, more to bee desired then golde yea then fine gold, and where these bee there is truelie, The family of Loue: But I may saie, that Comfort is as much as all these, for as Gregory writing vpon that, Manna habuit omne delectamentum, saith that no variety of delicacy, in the touch & rellish of the tast was wanting in that Angels food; and as the Opall resembleth in it selfe the firie lustre of the Carbuncle, the fieldy greenesse of the Emerauld, the heavēly cleerenesse of the Diamond, the aierie azure of the Saphire, so Comfort containeth in her regiment the effects of peace, the comforted soule is reconciled to God, it conteineth the adiuncts of grace, the soule is endowed with heauenly gifts, it containeth the protection of mercy, the soule is compassed with defence on every side:
The names of mercy & love and grace and Peace, be precious and glorious, Sweeten then honey and the honey comb, more to be desired then gold yea then fine gold, and where these be there is truly, The family of Love: But I may say, that Comfort is as much as all these, for as Gregory writing upon that, Manna Habuit omne delectamentum, Says that no variety of delicacy, in the touch & relish of the taste was wanting in that Angels food; and as the Opal resembles in it self the firy lustre of the Carbuncle, the fieldy greenesse of the Emerald, the heavenly clearness of the Diamond, the aierie azure of the Sapphire, so Comfort Containeth in her regiment the effects of peace, the comforted soul is reconciled to God, it Containeth the adjuncts of grace, the soul is endowed with heavenly Gifts, it Containeth the protection of mercy, the soul is compassed with defence on every side:
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In a word it containeth in it, the affections of loue, the comforted soule loueth others as friends, God as a father, loueth his enimies for Gods sake, loueth affliction for hits owne sake, remission of sinnes, communion of Saints, protection of Angels, faith, hope, charitie, repentance, fasting, praying, obaying, all blessed spirits, all Tutelar powers dwel in such a comforted sanctified soule, the soule is then like the Kings daughter all glorious within, her clothing is then of wrought gold.
In a word it Containeth in it, the affections of love, the comforted soul loves Others as Friends, God as a father, loves his enemies for God's sake, loves affliction for hits own sake, remission of Sins, communion of Saints, protection of Angels, faith, hope, charity, Repentance, fasting, praying, obeying, all blessed spirits, all Tutelar Powers dwell in such a comforted sanctified soul, the soul is then like the Kings daughter all glorious within, her clothing is then of wrought gold.
Shee shall be brought vnto the King in raiment of needle work, the virgins that be her fellowes shall keepe her company, so that soule, that is blessed with these fiue, Comfort, and Peace, and Grace, and mercy, and loue, is attended as Abigail when she went to meet David, shee was followed by her fiue virgins.
She shall be brought unto the King in raiment of needle work, the Virgins that be her Fellows shall keep her company, so that soul, that is blessed with these fiue, Comfort, and Peace, and Grace, and mercy, and love, is attended as Abigail when she went to meet David, she was followed by her fiue Virgins.
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Non nisi post pluviam sequitur serenitas, sunshines be never so pleasant and seasonable as after showres: Such as are not acquainted with sorrow neuer knew the mysterie of godly holy comfort, which is the Christians heauen vpon earth, ioy in life, hope in death, prosperitie in aduersitie, staffe in affliction, anker in desperation, brestplate of preservation, golden Chaine of glorification in the heavens.
Non nisi post pluviam sequitur serenitas, sunshines be never so pleasant and seasonable as After showers: Such as Are not acquainted with sorrow never knew the mystery of godly holy Comfort, which is the Christians heaven upon earth, joy in life, hope in death, Prosperity in adversity, staff in affliction, anchor in desperation, breastplate of preservation, golden Chain of glorification in the heavens.
Sorrow is the burden of euery Christian, Confidence is the shoulder to hold vp this burden, Comfort is the hand to help this shoulder, he that is without comfort in the world is without God in the world.
Sorrow is the burden of every Christian, Confidence is the shoulder to hold up this burden, Comfort is the hand to help this shoulder, he that is without Comfort in the world is without God in the world.
and the golden Ewer be broken, and the pitcher broken at the well, and the wheele broken at the Cesterne, illic desolatio, non consolatio, to such there is miserie,
and the golden Ewer be broken, and the pitcher broken At the well, and the wheel broken At the Cistern, illic desolatio, non consolatio, to such there is misery,
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And how great a losse it is to loose Gods spirit, and to loose the comfort of Gods spirit, David mentioneth in the Psalme of his sorrowe, when he ingeminateth O take not away thy holy spirit from me, O giue me the comfort of thy spirit.
And how great a loss it is to lose God's Spirit, and to lose the Comfort of God's Spirit, David mentioneth in the Psalm of his sorrow, when he ingeminate Oh take not away thy holy Spirit from me, Oh give me the Comfort of thy Spirit.
Hee found how great a curse this losse was to his Predecessor, for God tooke away the comfort of his spirit and an evill spirit came vpon Saul. S. Bernard comparing the Repentance of David and Saul observeth, that when they both had sinned, and God had answered them both, the answere vnto both was, Dominus transtulit, the Lord hath taken away.
He found how great a curse this loss was to his Predecessor, for God took away the Comfort of his Spirit and an evil Spirit Come upon Saul. S. Bernard comparing the Repentance of David and Saul observeth, that when they both had sinned, and God had answered them both, the answer unto both was, Dominus transtulit, the Lord hath taken away.
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Saul repenteth, and his word is Peccaui, 1. Sam. 15.24. Dauid sinneth & repenteth, his word is Peccaui. 2. Sam. 12.13. The wordes of confession the same.
Saul Repenteth, and his word is Peccaui, 1. Sam. 15.24. David Sinneth & Repenteth, his word is Peccaui. 2. Sam. 12.13. The words of Confessi the same.
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The answere to Saul was Dominus transtulit, 1. Sam. 15.28. The answer to David was Dominus transtulit, 2. Sam. 12.13. They were both Kings, both sinned, both were warned by Prophets, both confessed, both repented, both were answered, their both words alike to the Prophet, their answers both alike in part from the Prophet, Dominus transtulit. Yet never so much difference between words as betweene these two answers, for to Dauid the answer was transtulit peccatum the Lord hath taken away thy sinne, but to Saul a double transtulit, but a curse with both Dominus transtulit regnum, the Lord hath taken away thy kingdome, 1. Sam. 15.26. againe, Dominus transtulit spiritum, the Lord hath taken away his spirit 1. Sam. 16.14. This latter was the greater, it was the plague, and the vtter overthrow of Saul, Gods spirit was taken from him, the sun was for ever ecclypsed to him, the life of his life was extinguished, his soule was dead within him, Dominus transtulit spiritum. David knewe this and remembred it O take not the comfort of thy holy spirit is his prayer, he prayeth not, take not away my children, or my health, or my goods, or my subiects, but spiritum sanctū tuum ne aufer as à me.
The answer to Saul was Dominus transtulit, 1. Sam. 15.28. The answer to David was Dominus transtulit, 2. Sam. 12.13. They were both Kings, both sinned, both were warned by prophets, both confessed, both repented, both were answered, their both words alike to the Prophet, their answers both alike in part from the Prophet, Dominus transtulit. Yet never so much difference between words as between these two answers, for to David the answer was transtulit peccatum the Lord hath taken away thy sin, but to Saul a double transtulit, but a curse with both Dominus transtulit Kingdom, the Lord hath taken away thy Kingdom, 1. Sam. 15.26. again, Dominus transtulit spiritum, the Lord hath taken away his Spirit 1. Sam. 16.14. This latter was the greater, it was the plague, and the utter overthrow of Saul, God's Spirit was taken from him, the sun was for ever Eclipse to him, the life of his life was extinguished, his soul was dead within him, Dominus transtulit spiritum. David knew this and remembered it Oh take not the Comfort of thy holy Spirit is his prayer, he Prayeth not, take not away my children, or my health, or my goods, or my Subjects, but spiritum sanctū tuum ne aufer as à me.
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and especially by this place, which that father thus readeth NONLATINALPHABET, Take not from me that spirit of thine which is holy, & as that father expoundeth this place of the third person, so S. Hierom vpon the words following, Giue me the comfort of thy salvation, againe proueth the knowledge of Christ foreknowne & foreseen by the Iews, for that father readeth it.
and especially by this place, which that father thus readeth, Take not from me that Spirit of thine which is holy, & as that father expoundeth this place of the third person, so S. Hieronymus upon the words following, Give me the Comfort of thy salvation, again Proves the knowledge of christ foreknown & foreseen by the Iews, for that father readeth it.
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Restore me the comfort or ioy Iesutui, and the Hebrew word there NONLATINALPHABET is expounded by the learned in that tongue to be Iesus. But to the purpose.
Restore me the Comfort or joy Iesutui, and the Hebrew word there is expounded by the learned in that tongue to be Iesus. But to the purpose.
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sed à creatore concipitur ▪ quam cum conceperis nemo tollet à te, cui aliunde quodcun { que } comparatū, omnis iocūditas maeror est, omnis suauitas dolor est, omne dulce amarum est, omne postremò quod delectare potest molestum est;
sed à creatore concipitur ▪ quam cum conceperis nemo Tollet à te, cui aliunde quodcun { que } comparatū, omnis iocūditas maeror est, omnis suauitas dolour est, omne dulce amarum est, omne postremò quod delectare potest Molestum est;
The chiefe comfort is that which is conceiued in the Creator not in the creature, vnto which whatsoever thou dost cōpare, all sweet is sower, all pleasure is paine, all things that seeme delightsome, proue loathsome; Adams apple loosing the blessing, Esaws broth selling the birthright, Babylons cup full of poison, or Iudas sop the earnest of perdition: the pleasures taken by them in the time of Noah, were ended in bitternesse, they were eating and drinking marrying and giuing in marriage, but saith the Text, The flood came and tooke them away.
The chief Comfort is that which is conceived in the Creator not in the creature, unto which whatsoever thou dost compare, all sweet is sour, all pleasure is pain, all things that seem delightsome, prove loathsome; Adams apple losing the blessing, Esaws broth selling the birthright, Babylons cup full of poison, or Iudas sop the earnest of perdition: the pleasures taken by them in the time of Noah, were ended in bitterness, they were eating and drinking marrying and giving in marriage, but Says the Text, The flood Come and took them away.
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The Rioters in Iob are described often especially in the 21. and 24. Chapters, but his sonnes might haue served for examples, they were eating and drinking in their eldest brothers house,
The Rioters in Job Are described often especially in the 21. and 24. Chapters, but his Sons might have served for Examples, they were eating and drinking in their eldest Brother's house,
Whereas true, solid, real, cōforts they shal never be divorced, or sequestred frō Gods Saints, they will ever looke vpon them with a mutuall, reciprocall, interchangeable aspect,
Whereas true, solid, real, comforts they shall never be divorced, or sequestered from God's Saints, they will ever look upon them with a mutual, reciprocal, interchangeable aspect,
they will ever be inseparable individuall companions, peregrinantur, rusticantur, as the Orator spake of Arts, these divine comforts, will sleepe and feede,
they will ever be inseparable Individu Sodales, peregrinantur, rusticantur, as the Orator spoke of Arts, these divine comforts, will sleep and feed,
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How therefore are the gallants of the world, as well passiue as actiue guls, in this that they suffer thēselues to be cheated by becomming slaues to the pleasures of the world, as S. Paule to Titus calleth thē!
How Therefore Are the gallants of the world, as well passive as active gulls, in this that they suffer themselves to be cheated by becoming slaves to the pleasures of the world, as S. Paul to Titus calls them!
they beleeue Sathan vpon his offer, and beleeue not God vpon his oath, wheras Sathā promiseth to some that which he cā not, to others that which he wil not giue, to some seeming to giue what is not his, to others giving that which were better not theirs.
they believe Sathan upon his offer, and believe not God upon his oath, whereas Sathā promises to Some that which he can not, to Others that which he will not give, to Some seeming to give what is not his, to Others giving that which were better not theirs.
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Moyses in his last farewell to the world, considers this, & lamenteth for his people, o that they were wise, then they would cōsider this, they would remember the later end;
Moses in his last farewell to the world, considers this, & lamenteth for his people, oh that they were wise, then they would Consider this, they would Remember the later end;
or a wicked obiect, ex opibus prava, ex voluptatibus turpia, ex honoribus vana, Honours make men vaine, pleasures make men vile, riches make men servile: wretchednesse and wickednesse beget these, vanity and servilitie attend these, sinne brings them in, shame leads thē out,
or a wicked Object, ex opibus prava, ex voluptatibus Turpia, ex honoribus Vana, Honours make men vain, pleasures make men vile, riches make men servile: wretchedness and wickedness beget these, vanity and servility attend these, sin brings them in, shame leads them out,
whether any thing remaining may giue vs any manner of content. At the best state of Court, he spake true that said, Paucos beauit Aula, plures perdidit,
whither any thing remaining may give us any manner of content. At the best state of Court, he spoke true that said, Paucos beauit Aula, plures perdidit,
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& quos beavit ipsos perdidit, at the best state Courtly offices are consciences burdens, and favours bondslaues; courtly services, daily attendances, howrely encombrances; courtly feeding, the bodies surfet, and the souls surquedry; courtly cloathing, wormes excrements, wormes make them, moathes eate thē:
& quos beavit ipsos perdidit, At the best state Courtly Offices Are Consciences burdens, and favours bondslaves; courtly services, daily attendances, howrely encumbrances; courtly feeding, the bodies surfeit, and the Souls surquedry; courtly clothing, worms excrements, worms make them, moths eat them:
This house of this Court where wee thought, Comfort had said, as God sometimes spake, here will I dwell for ever, this house now is the prison of our sorrow, as our bodies be the prison of our soules, wee sit here as Rahell sate, weeping and weeping refusing cōfort,
This house of this Court where we Thought, Comfort had said, as God sometime spoke, Here will I dwell for ever, this house now is the prison of our sorrow, as our bodies be the prison of our Souls, we fit Here as Rachel sat, weeping and weeping refusing Comfort,
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so that vnlesse comfort come frō God, who is the God of all cōfort as the Apostle speaketh, we may sit here, til our eies fal into the holes of our heads,
so that unless Comfort come from God, who is the God of all Comfort as the Apostle speaks, we may fit Here, till our eyes fall into the holes of our Heads,
& that we may take the wings of the morning and fly into the vttermost parts of the earth we may travell from the East to the West, even to the nethermost partes of the sea and not obtaine Comfort, but only from God.
& that we may take the wings of the morning and fly into the uttermost parts of the earth we may travel from the East to the West, even to the nethermost parts of the sea and not obtain Comfort, but only from God.
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Let our vse hereof be that of Martiall, Quid ad nos consolatio mundi? what doth the pleasure of the world belong to vs? the world is vices nurse, Natures stepmother, vertues murtherer, it is Thefts refuge, whordomes Pander, Nil mūdum in mundo, the comfort of the world, is a Strens song, Sodoms fruit, NONLATINALPHABET as Philo calleth it, a bitter sweet, pleasure a spurre, riches a thorne, honour a blast life a flower, glory a feather, beauty a fancy, ioy a frenzy, every one of these like the book in the Revelatiō, sweet in the mouth, bitter in the belly.
Let our use hereof be that of Martial, Quid ad nos consolatio mundi? what does the pleasure of the world belong to us? the world is vices nurse, Nature's stepmother, Virtues murderer, it is Thefts refuge, whoredoms Pander, Nil mūdum in mundo, the Comfort of the world, is a Strens song, Sodom's fruit, as Philo calls it, a bitter sweet, pleasure a spur, riches a thorn, honour a blast life a flower, glory a feather, beauty a fancy, joy a frenzy, every one of these like the book in the Revelation, sweet in the Mouth, bitter in the belly.
Comforts be ever in scripture either attributed to God, or derived from him, God is the God of comfort 2. Cor. 1.3. Christ Jesus the Saviour sent to comfort, Esay 61.2. The holy Ghost is the comforter ▪ Ioh. 16.7. His Angels deliver glad tidings of comfort, Luke. 2 10. His Prophets are commanded to pronounce comfort, Esay. 40.1. The office of his Apostles was to teach comfort, Act. 16.40. Deus intùs exhilarat animum sibi bene conscium, &c. God doth make the bones that he hath broken to reioice, the soule that is truely humbled he doth comfort and satisfie, no other meanes, but his, can do it, hee and hee only can bring it to passe.
Comforts be ever in scripture either attributed to God, or derived from him, God is the God of Comfort 2. Cor. 1.3. christ jesus the Saviour sent to Comfort, Isaiah 61.2. The holy Ghost is the comforter ▪ John 16.7. His Angels deliver glad tidings of Comfort, Lycia. 2 10. His prophets Are commanded to pronounce Comfort, Isaiah. 40.1. The office of his Apostles was to teach Comfort, Act. 16.40. Deus intùs exhilarate animum sibi bene conscium, etc. God does make the bones that he hath broken to rejoice, the soul that is truly humbled he does Comfort and satisfy, no other means, but his, can do it, he and he only can bring it to pass.
Pompilius may write epistles to Tully, as that he should rid away his sorrow by reading, Antimachus makes verses to rime away sorrow, Archilochus cals for wine to drinke away sorrow, some call for mirth to iest it away, others for musick to play it away;
Pompilius may write Epistles to Tully, as that he should rid away his sorrow by reading, Antimachus makes Verses to rhyme away sorrow, Archilochus calls for wine to drink away sorrow, Some call for mirth to jest it away, Others for music to play it away;
but the Saints of God, they know all this serues not, Iob comfortes himselfe by remembring his redeemer, David by hoping to see the Lord in the land of the living, Ionas by looking backe to the Temple, Paule by assuring himselfe that he shal be holpē. Confidence hath beene the Comfort of the Saints in all ages, in all places, Ioseph in the prison, Iob on the dung hill, Ieremie in the dungion, Abraham in exile, Iacob in the field, David in the Caue, Daniel in the Den. It is God that comforteth vs in all our tribulation, that we may bee able to comforte them which are in any trouble, by the comfort wherewith we our selues are comforted, here is comfort transient, immanēt, permanent, Gods comfort descending to vs,
but the Saints of God, they know all this serves not, Job comforts himself by remembering his redeemer, David by hoping to see the Lord in the land of the living, Ionas by looking back to the Temple, Paul by assuring himself that he shall be helped. Confidence hath been the Comfort of the Saints in all ages, in all places, Ioseph in the prison, Job on the dung hill, Ieremie in the dungeon, Abraham in exile, Iacob in the field, David in the Cave, daniel in the Den. It is God that comforts us in all our tribulation, that we may be able to Comfort them which Are in any trouble, by the Comfort wherewith we our selves Are comforted, Here is Comfort Transient, immanent, permanent, God's Comfort descending to us,
In this invndation wherin we are overwhelmed though not drowned, or rather as Ionas drowned & deuoured yet not dead, let vs take breathing, and dry our eies a little.
In this inundation wherein we Are overwhelmed though not drowned, or rather as Ionas drowned & devoured yet not dead, let us take breathing, and dry our eyes a little.
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Paul bids be wise according to sobriety, so say I, sorrow, but according to sobriety, let comfort enterchange and haue her time, it must not be a Quotidiā feaver to dry vp our soules in this salt liquor of discontent.
Paul bids be wise according to sobriety, so say I, sorrow, but according to sobriety, let Comfort interchange and have her time, it must not be a Quotidian fever to dry up our Souls in this salt liquour of discontent.
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Oramus, fiat voluntas Domini saith Zanchius, wee pray thus, let thy will be done facta est voluntas Domini feramus, Gods wil is done, let vs beare it, shal we think either God to be so angry that he will not,
Oramus, fiat Voluntas Domini Says Zanchius, we pray thus, let thy will be done facta est Voluntas Domini feramus, God's will is done, let us bear it, shall we think either God to be so angry that he will not,
or heaven so poore that it cannot helpe vs, shall wee pray euery day, that God would performe his will one day, and shall we repine at it when hee hath performed it.
or heaven so poor that it cannot help us, shall we pray every day, that God would perform his will one day, and shall we repine At it when he hath performed it.
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It is true, our blessed PRINCE had such Princely, holy, gratious, religious endowments, that wee would haue rather thought him sent from heauen to vs, then so soone to be called thither from vs. It is true, the very outside and rinde, the very raiment of his soule, his body was so faire and strong that a soule might haue beene pleased to liue an age in it.
It is true, our blessed PRINCE had such Princely, holy, gracious, religious endowments, that we would have rather Thought him sent from heaven to us, then so soon to be called thither from us It is true, the very outside and rind, the very raiment of his soul, his body was so fair and strong that a soul might have been pleased to live an age in it.
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and his goodnesse lent so much mintage to other Princes, that if Xenophon were now to describe a Prince, Prince HENRY had beene his Patterne. All this I confesse,
and his Goodness lent so much mintage to other Princes, that if Xenophon were now to describe a Prince, Prince HENRY had been his Pattern. All this I confess,
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Yet in our best ordered, recollected thoughts, who that duly honoured him, can repine that he is freed from the world, and now being enfranchised enioyes greater good in greater libertie? when like a true Hebrewe, he hath gon his Passouer from death to life, where there is more grace and more capacity, where a soule cannot be surbated with feares, nor surfeited with ryots, where earthly bodies shalbe more celestiall, then man in his Innocencie or Angels in their glory, for they could fall: He is there with those Patriarchs that haue expected Christ in earth, longer then they haue enioyed him in heauen; He is with those holy Pen-men of the holy spirit, they be now his partners, who were here his teachers; He is with all the Elect Angels, with the Congregation of the first borne; In a word HE is with him by whose pretious blood, his blessed soule is bathed, and sealed by his death to the day of redemption; Hee is in ioy, though we in sorrow. Shall wee bee in sorrow, because he is in ioye? No;
Yet in our best ordered, recollected thoughts, who that duly honoured him, can repine that he is freed from the world, and now being enfranchised enjoys greater good in greater liberty? when like a true Hebrew, he hath gone his Passover from death to life, where there is more grace and more capacity, where a soul cannot be surbated with fears, nor surfeited with riots, where earthly bodies shall more celestial, then man in his Innocence or Angels in their glory, for they could fallen: He is there with those Patriarchs that have expected christ in earth, longer then they have enjoyed him in heaven; He is with those holy Penmen of the holy Spirit, they be now his partners, who were Here his Teachers; He is with all the Elect Angels, with the Congregation of the First born; In a word HE is with him by whose precious blood, his blessed soul is bathed, and sealed by his death to the day of redemption; He is in joy, though we in sorrow. Shall we be in sorrow, Because he is in joy? No;
my Beloued be yee not deceaued, so sure as yee haue sorrow, so sure shall yee be comforted if yee can faithfully and feruently pray with Moses, Comfort thou vs O Lord,
my beloved be ye not deceived, so sure as ye have sorrow, so sure shall ye be comforted if ye can faithfully and fervently pray with Moses, Comfort thou us O Lord,
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Now after thou hast plagued vs. The life of a Christian hath no other Passage then Ionathan & his armorhearer had, a sharp rocke on the one side, & a sharp rock on the other side, Bozez on the one side, Seneh on the other,
Now After thou hast plagued us The life of a Christian hath no other Passage then Ionathan & his armorhearer had, a sharp rock on the one side, & a sharp rock on the other side, Bozez on the one side, Seneh on the other,
an anfractuous, dangerous passage, that flintie stones vnder him, briers and thornes on the side of him, mountainous craggs and promontories ouer him, sic petitur coelum, so heaven is caught by paines, by patience, by violence, affliction is the most inseparable associate.
an anfractuous, dangerous passage, that flinty stones under him, briers and thorns on the side of him, mountainous crags and promontories over him, sic petitur coelum, so heaven is caught by pains, by patience, by violence, affliction is the most inseparable associate.
Thou desirest no sacrifice, thou delightest not in burnt offrings, saith the Prophet. Did not God delight in sacrifice? not require burnt offrings? when he had so precisely commanded them, distinguished the diuers formes of them, segregated especiall times for them,
Thou Desirest no sacrifice, thou delightest not in burned offerings, Says the Prophet. Did not God delight in sacrifice? not require burned offerings? when he had so precisely commanded them, distinguished the diverse forms of them, segregated especial times for them,
And yet Noluisti sacrificium, Did not God delight in burnt offrings? when the sonne of David at one time, in one place, offered a sacrifice of peace offring of twentie thousand oxen, and an hundred and twentie thousand sheepe, the greatest sacrifice that ever was read of, either in diuine or prophane, in rude or polite story.
And yet Noluisti Sacrificium, Did not God delight in burned offerings? when the son of David At one time, in one place, offered a sacrifice of peace offering of twentie thousand oxen, and an hundred and twentie thousand sheep, the greatest sacrifice that ever was read of, either in divine or profane, in rude or polite story.
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Noluisti holocaustum, voluisti cor humiliatum, saith one, a burnt sacrifice will not serue, but a brokē sacrifice thou requirest, it is the speech of Christ to the Spouse, the smell of thy ointments is better thē spices, Meliora vnguenta quàm aromata, ointments better then spices: which wordes Nyssenus expounds of this place, broken hearts rather then burnt sacrifices are accepted of God.
Noluisti Holocaust, voluisti cor humiliatum, Says one, a burned sacrifice will not serve, but a broken sacrifice thou requirest, it is the speech of christ to the Spouse, the smell of thy ointments is better them spices, Meliora vnguenta quàm Aromata, ointments better then spices: which words Nyssenus expounds of this place, broken hearts rather then burned Sacrifices Are accepted of God.
the meaning of all is this, that the heart that is softned and mollified, the heart that hath beene the anvile for sorrowes & afflictions, is most fit to be consecrated to God.
the meaning of all is this, that the heart that is softened and mollified, the heart that hath been the anvil for sorrows & afflictions, is most fit to be consecrated to God.
Ioel mentions a rent heart, David a broken, a contrite heart, S. Chrysostome of both them speaketh, fractum cor haud quaquā se in altū extulerit, contritum haud quaquam exurrexerit, scissum non inflatur ad superbiam, nō concitatur ad vindictam;
Joel mentions a rend heart, David a broken, a contrite heart, S. Chrysostom of both them speaks, fractum cor haud quaquā se in altū extulerit, contritum haud quaquam exurrexerit, scissum non inflatur ad Superbiam, nō concitatur ad vindictam;
A broken heart is not exalted on high, a contrite heart hath made no insurrection, a rent hart is not inflamed by pride, not incited to revēge. The sacrifice of God is a broken and Contrite heart.
A broken heart is not exalted on high, a contrite heart hath made no insurrection, a rend heart is not inflamed by pride, not incited to revenge. The sacrifice of God is a broken and Contrite heart.
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God in the old Testament, would accept no sacrifice, if it were maimed, yet wil now admit no sacrifice vnlesse it be broken and bruised, he that then commanded sacrifices of the Law to be offered by fire, will now receiue no sacrifice of the gospell, but offred by water. The earth, yeelds not corne, till it be plowed, the grape yeeldeth no wine, vntill it be pressed, gold is not pure, till it be fined, the stones of the Temple not brought into the Temple till they were polished, the Saints in the Revelation are not cloathed with white robes and haue palmes in their hāds, before they haue passed through many tribulatiōs, the Prophet Moses here expecteth not cōfort, before affliction; & as in Ecclesiastes a time of weeping, a time of reioicing, & no weeping, no reioicing, so here first affliction then consolation, Comfort thou vs, according as thou hast afflicted vs. It were impertinent I shoulde roaue so farre backe to Deuteronomy to shew how they were afflicted, seeing the Psalme hath no other Tenor, then the memory of mortalitie, and Moses himselfe being the Prince of the people, being himselfe presently to passe the way of all the world,
God in the old Testament, would accept no sacrifice, if it were maimed, yet will now admit no sacrifice unless it be broken and Bruised, he that then commanded Sacrifices of the Law to be offered by fire, will now receive no sacrifice of the gospel, but offered by water. The earth, yields not corn, till it be plowed, the grape yields no wine, until it be pressed, gold is not pure, till it be fined, the stones of the Temple not brought into the Temple till they were polished, the Saints in the Revelation Are not clothed with white robes and have palms in their hands, before they have passed through many tribulations, the Prophet Moses Here Expects not Comfort, before affliction; & as in Ecclesiastes a time of weeping, a time of rejoicing, & no weeping, no rejoicing, so Here First affliction then consolation, Comfort thou us, according as thou hast afflicted us It were impertinent I should roaue so Far back to Deuteronomy to show how they were afflicted, seeing the Psalm hath no other Tenor, then the memory of mortality, and Moses himself being the Prince of the people, being himself presently to pass the Way of all the world,
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None can come to Paradise, but by the burning Seraphins of affliction none returne from Canaan, but they must passe by the waters of Marah; no passing backe to Ierusalem, but by the vally of weeping, no seeing of Mount Sion, before we haue sit at the waters of Babylon. Christ came only to comfort the mourners, Esay 61.2. The second blessing that he pronounceth in his first sermon is to mourners, Mat. 5.4. appointeth none to be marked in Ierusalem to be preserved but mourners, Ezech. 9.4. Our Saviour then only promised comfort to his disciples when they were mourners; Yee are now in sorrow, but I will see you again,
None can come to Paradise, but by the burning Seraphim of affliction none return from Canaan, but they must pass by the waters of Marah; no passing back to Ierusalem, but by the valley of weeping, no seeing of Mount Sion, before we have fit At the waters of Babylon. christ Come only to Comfort the mourners, Isaiah 61.2. The second blessing that he pronounceth in his First sermon is to mourners, Mathew 5.4. appoints none to be marked in Ierusalem to be preserved but mourners, Ezekiel 9.4. Our Saviour then only promised Comfort to his Disciples when they were mourners; Ye Are now in sorrow, but I will see you again,
All the daies of our life be as the fits of a feaver, as the changes of daie & night, darknesse and light, the moon hath not more alterations thē man; so that as that of Ieremy must be acknowledged, were it not for the mercies of the Lord wee should be vtterly consumed, so also that of S. Ierome his observatiō vpō Arcturus in the heavens, semper versatur nūquam mergitur, may be applyed vnto the sons of men, these are often turned never overwhelmed, but especially vnto the sonnes of God, they are,
All the days of our life be as the fits of a fever, as the changes of day & night, darkness and Light, the moon hath not more alterations them man; so that as that of Ieremy must be acknowledged, were it not for the Mercies of the Lord we should be utterly consumed, so also that of S. Jerome his observation upon Arcturus in the heavens, semper versatur nūquam mergitur, may be applied unto the Sons of men, these Are often turned never overwhelmed, but especially unto the Sons of God, they Are,
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as Paule speaketh, as dying and behold they liue, as chastened and not killed, as sorrowfull yet alway reioicing, as poore and yet make many rich, as having nothing and yet possessing all things: for God doth so sweeten his visitations, & sendeth such a gracious dew vpon his inheritance,
as Paul speaks, as dying and behold they live, as chastened and not killed, as sorrowful yet always rejoicing, as poor and yet make many rich, as having nothing and yet possessing all things: for God does so sweeten his visitations, & sends such a gracious due upon his inheritance,
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as that in affliction and after affliction hee sendeth vnspeakeable consolation. In die tribulationis exaudiam te, in the day of Tribulation I will heare thee.
as that in affliction and After affliction he sends unspeakable consolation. In die tribulationis exaudiam te, in the day of Tribulation I will hear thee.
is his promise, and more then so, it is not only, that then he will heare, and afterwardes will helpe, but both in the daie, and after the day he will heare, he will helpe, he wil cōfort. In the affliction, because the affliction remaineth for a moment, after the affliction, because when after we are chastened of the Lord, we are sure not to be condemned with the world; Comforted in the affliction for we know, he correcteth only whom he loveth, Comforted after the affliction, for he hath assured vs that according to the multitude of Troubles that are in our harts his comforts shall refresh our soules, and againe by S. Paule, as the suffrings of Christ abound in vs,
is his promise, and more then so, it is not only, that then he will hear, and afterwards will help, but both in the day, and After the day he will hear, he will help, he will Comfort. In the affliction, Because the affliction remains for a moment, After the affliction, Because when After we Are chastened of the Lord, we Are sure not to be condemned with the world; Comforted in the affliction for we know, he Correcteth only whom he loves, Comforted After the affliction, for he hath assured us that according to the multitude of Troubles that Are in our hearts his comforts shall refresh our Souls, and again by S. Paul, as the sufferings of christ abound in us,
So that here it is manifested which was in the observatiō proposed, no comfort but after affliction, no consolation but after Tribulation and therefore Moyses praier is, Comfort vs according as thou hast afflect vs.
So that Here it is manifested which was in the observation proposed, no Comfort but After affliction, no consolation but After Tribulation and Therefore Moses prayer is, Comfort us according as thou hast afflect us
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How blessed then ought our afflictions to be esteemed, seeing that in them we shall be comforted, after them we shall be rewarded, and by them we shal be admitted into glory,
How blessed then ought our afflictions to be esteemed, seeing that in them we shall be comforted, After them we shall be rewarded, and by them we shall be admitted into glory,
for through many afflictions, wee must enter into heaven. Are there comforts therefore laid vp in store for the Godly? are there pleasures at Gods right hand for ever more? O thē come, & heare, & soe, and tast how good the Lord is, O come vnto him all ye that labour and are heavy laden vnder the burthen of your sorrow. It is impossible to escape Esaus sword, or Ismaels tongue, or Shemeis stones,
for through many afflictions, we must enter into heaven. are there comforts Therefore laid up in store for the Godly? Are there pleasures At God's right hand for ever more? O them come, & hear, & so, and taste how good the Lord is, Oh come unto him all you that labour and Are heavy laden under the burden of your sorrow. It is impossible to escape Esaus sword, or Ishmaels tongue, or Shemeis stones,
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When there were but fowre in al the world there was a Caine, and afterwardes when there were but eight that number but doubled, there was a Cham, Philistins shal be left in the land to try and to exercise the Israelites: or suppose thou escape all these yet either losse of health,
When there were but fowre in all the world there was a Cain, and afterwards when there were but eight that number but doubled, there was a Cham, philistines shall be left in the land to try and to exercise the Israelites: or suppose thou escape all these yet either loss of health,
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or losse of friends, or want, or some meanes or other shal bee appointed to polish thee if thou belong to heaven. The Martyrs and Saintes of God who now carry Triumphant Palmes they haue bin thus afflicted, and hereby their glorious lustre like vnto the sunne, gaue greatest light in the lowest places, and in their patient content & contempt of afflictiō, they gaue grace to the greatest miseries Tyranny could deuise, God distilling into their soules, the apparant supply of his grace, in the middest of their pressures to encourage and enable them in their perseverance. O yee then that with those minsing dames in Ierusalem, are loath that the soles of your feete should tread vpon the face of the earth, yee may bee hurried betweene heaven and earth,
or loss of Friends, or want, or Some means or other shall be appointed to polish thee if thou belong to heaven. The Martyrs and Saints of God who now carry Triumphant Palms they have been thus afflicted, and hereby their glorious lustre like unto the sun, gave greatest Light in the lowest places, and in their patient content & contempt of affliction, they gave grace to the greatest misery's Tyranny could devise, God distilling into their Souls, the apparent supply of his grace, in the midst of their pressures to encourage and enable them in their perseverance. Oh ye then that with those mincing dams in Ierusalem, Are loath that the soles of your feet should tread upon the face of the earth, ye may be hurried between heaven and earth,
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and likewise Lazarus evil things, now hee is cōforted, and thou art tormented: it is a time if ever to lay the axe to the root of the tree, especially of those trees that beare nothing but leaues and liuelesse braunches, you knowe what a stroke is given to the fairest Cedar of the gorrest, our figge tree is blasted evē before it was its time to beate fruit, the greene tree, the glory of the trees is striken,
and likewise Lazarus evil things, now he is comforted, and thou art tormented: it is a time if ever to lay the axe to the root of the tree, especially of those trees that bear nothing but leaves and Lifeless branches, you know what a stroke is given to the Fairest Cedar of the gorrest, our fig tree is blasted even before it was its time to beat fruit, the green tree, the glory of the trees is stricken,
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they bare their troubles with vndaunted comfortable honourable minds, so that neither force of fire in Scaeuola, violence of pouertie in Fabritius, perplexities of banishment in Rutilius, Torments in Regulus, Poison in Socrates, Ingratitude in Scipio, Persecutiō in Caesar, or death in Cato could ever ecclipse their valor or honour. How few such noble martiall spirits breath among vs!
they bore their Troubles with undaunted comfortable honourable minds, so that neither force of fire in Scavola, violence of poverty in Fabritius, perplexities of banishment in Rutilius, Torments in Regulus, Poison in Socrates, Ingratitude in Scipio, Persecution in Caesar, or death in Cato could ever eclipse their valour or honour. How few such noble martial spirits breath among us!
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Alas, none ever shall bee truely comforted, but those truely humbled. Thinke yee any to bee truely comforted, whom nothing did ever amate? Think they that are in opinion obstinate, in good purposes inconstant, resolute in evill action, in humilitie false, in charitie fained, in desires violent, in mischeefes virulent in hate implacable, to be truely comforted? They that are so rash in censuring, peremptorie in hearing, hard harted in obeying, hypocryticall in professing the word of God thinke they to bee truely comforted? They whose sinnes are so many, whose prayers so few, their oathes so frequent, their almes so few, that serue themselues by the Ephah, and scarcely serue God by the Gomer, thinke they to be truely comforted? I assure my selfe, that all yee of this expiring family haue better learned Christ Iesus, my knowledge of many, hope of others, charity to all makes me beleeue it.
Alas, none ever shall be truly comforted, but those truly humbled. Think ye any to be truly comforted, whom nothing did ever amate? Think they that Are in opinion obstinate, in good Purposes inconstant, resolute in evil actium, in humility false, in charity feigned, in Desires violent, in mischiefs virulent in hate implacable, to be truly comforted? They that Are so rash in censuring, peremptory in hearing, hard hearted in obeying, hypocryticall in professing the word of God think they to be truly comforted? They whose Sins Are so many, whose Prayers so few, their Oaths so frequent, their alms so few, that serve themselves by the Ephah, and scarcely serve God by the Gomer, think they to be truly comforted? I assure my self, that all ye of this expiring family have better learned christ Iesus, my knowledge of many, hope of Others, charity to all makes me believe it.
And therefore I hope yee shall be truely Comforted, euen according as yee haue beene afflicted, in as full measure as yee haue beene humbled. Yet I know in this last close, you can be scarcely perswaded of this [ according ] my owne soule silently tels mee, it is beyond expectation, that wee should so recover our losses as that according to our sorrowes we should receaue Comforts. For if the Romans called the heire apparant Princeps Inventutis, Prince of the youth, and Prince Edgar the last heire male of that blood royall was long after called Englands dearling,
And Therefore I hope ye shall be truly Comforted, even according as ye have been afflicted, in as full measure as ye have been humbled. Yet I know in this last close, you can be scarcely persuaded of this [ according ] my own soul silently tells me, it is beyond expectation, that we should so recover our losses as that according to our sorrows we should receive Comforts. For if the Roman called the heir apparent Princeps Inventutis, Prince of the youth, and Prince Edgar the last heir male of that blood royal was long After called Englands darling,
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and when Prince Arthur died, the Poets then complained that Arcturus was vanished in the heavens; what can we say of him, that would haue beene subiect for all pens,
and when Prince Arthur died, the Poets then complained that Arcturus was vanished in the heavens; what can we say of him, that would have been Subject for all pens,
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and obiect for all eies, as if the worthines of all the eight created Princes of Walles of the English blood, and of the eight Henries his Highnesse Royall Auncestors, had met in him as in the Confluence I will say of him as S. Paule to the Hebrewes spake of those with whome our Master is nowe in Company, Prince HENRY was hee of whom the world was not worthy.
and Object for all eyes, as if the worthiness of all the eight created Princes of Walls of the English blood, and of the eight Henries his Highness Royal Ancestors, had met in him as in the Confluence I will say of him as S. Paul to the Hebrews spoke of those with whom our Master is now in Company, Prince HENRY was he of whom the world was not worthy.
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Yet beloued let me still say as my Text, God may Comfort vs even according to the greatnes of our losse, his power is not weakned, his arme is not shortned: It was a blasphemous speech in the Governour in the daies of Elisha that doubted whether there might after that great dearth bee so great plenty, though, saith he, God would make windowes in heauen.
Yet Beloved let me still say as my Text, God may Comfort us even according to the greatness of our loss, his power is not weakened, his arm is not shortened: It was a blasphemous speech in the Governor in the days of Elisha that doubted whither there might After that great dearth be so great plenty, though, Says he, God would make windows in heaven.
wee haue a Prince, if starres be of any truth, like to be of long life, & great learning, most hopefull for his time, most fruitful for his hopes: we hope that God hath said to our Iacob, as Iacob said of his Iudah, sceptrum non auferetur à Iuda, so the scepter shal not be taken from our Iacob til Shiloah come againe into the world. Let this Comfort serue vs,
we have a Prince, if Stars be of any truth, like to be of long life, & great learning, most hopeful for his time, most fruitful for his hope's: we hope that God hath said to our Iacob, as Iacob said of his Iudah, Scepter non auferetur à Iuda, so the sceptre shall not be taken from our Iacob till Shiloach come again into the world. Let this Comfort serve us,
so long as wee are Gods servants, so long hee will be our Lord. Send out Comfort in ambush against all feares, al enimies, and when she returneth with conquest, say to thy soule as Debora did to hers, thou hast marched valiantly O my soule. Thinke not that our Master is dead — Musa vetat mori: saie as Christ said of Lazarus, He is not dead but sleepeth.
so long as we Are God's Servants, so long he will be our Lord. Send out Comfort in ambush against all fears, all enemies, and when she returns with conquest, say to thy soul as Deborah did to hers, thou hast marched valiantly Oh my soul. Think not that our Master is dead — Musa Vetat Mori: say as christ said of Lazarus, He is not dead but Sleepeth.
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In a word after all these Cloudes be past, the sunshine will appeare, or we shall appeare before God our selues: sure I am this Text will be vncontrouled for ever, Heauen and earth shall passe,
In a word After all these Clouds be passed, the sunshine will appear, or we shall appear before God our selves: sure I am this Text will be uncontrolled for ever, Heaven and earth shall pass,
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After the Lord hath afflicted vs, he will comfort vs. Let vs therefore with the Apostles who staid at Ierusalem expecting the Comforter, continue in holy deuotions, hearing, praying, fasting, falling downe before his presence for he is holy:
After the Lord hath afflicted us, he will Comfort us Let us Therefore with the Apostles who stayed At Ierusalem expecting the Comforter, continue in holy devotions, hearing, praying, fasting, falling down before his presence for he is holy:
And thou O Lord, that seest all hearts, vnto to thee let our crie come, and let comfort descend vnto vs, in this house of mourning and valley of teares.
And thou Oh Lord, that See all hearts, unto to thee let our cry come, and let Comfort descend unto us, in this house of mourning and valley of tears.
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& wept, and would not be comforted. S. Bernard mentioneth, Heb domadam dolorum, a week of sorrows David had no lesse, the child died the seaventh day, & the 7 day David arose from his low & lamentable lodging;
& wept, and would not be comforted. S. Bernard mentioneth, Hebrew domadam Dolorum, a Week of sorrows David had no less, the child died the Seventh day, & the 7 day David arose from his low & lamentable lodging;
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his meditation could be no other thē this, O who shal deliver his soul from death? His cause of mourning was non propter vitam, sed propter animam, non propter animam, non propter filium,
his meditation could be no other them this, Oh who shall deliver his soul from death? His cause of mourning was non propter vitam, sed propter animam, non propter animam, non propter Son,
sed propter adulterium, not so much for the life, as for the soule of his childe, not so much for his sonne, as for that sinne by which his mother conceived him.
sed propter adulterium, not so much for the life, as for the soul of his child, not so much for his son, as for that sin by which his mother conceived him.
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The childe was messis in herba, life was spes in messe, but the soule of the childe was gloria messis, the ioy and glorie of the harvest, this is the cause that David mournes bitterly.
The child was Messis in herba, life was spes in mess, but the soul of the child was gloria Messis, the joy and glory of the harvest, this is the cause that David mourns bitterly.
There is a strange sentence in the former verses, Non Morieris, thou shalt not die, Davids sinne is acquitted, sed Morietur filius, but thy childe shall die, the innocent babe is punished.
There is a strange sentence in the former Verses, Non Morieris, thou shalt not die, Davids sin is acquitted, sed Morietur filius, but thy child shall die, the innocent babe is punished.
he committed adultery, heaven sees it, God sends Nathan, Nathan wounds David through the sides of one of his owne subiects, David sentenceth himselfe in another thus, He that hath done this shall die and pay fourefold.
he committed adultery, heaven sees it, God sends Nathan, Nathan wounds David through the sides of one of his own Subjects, David Sentenceth himself in Another thus, He that hath done this shall die and pay fourfold.
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The trespasse is but a lambe, to pay fourefold is satisfaction enough for a lambe: if it be the life of a man, to die for it is the satisfactiō required, enough for a Mans life,
The trespass is but a lamb, to pay fourfold is satisfaction enough for a lamb: if it be the life of a man, to die for it is the satisfaction required, enough for a men life,
though Non morieris stood as God had promised, yet David shal pay fourefold as himselfe had sentenced, 1. Hee paid the life of Ammon his sonne, by the sword of Absalon, here is one satisfaction, 2. he paid the life of Absalon, hanging in the Oke by the sword of Ioab, the 2 satisfactiō. 3 the life of Adoniah by the sword of Iehoiada, the 3 satisfaction;
though Non Morieris stood as God had promised, yet David shall pay fourfold as himself had sentenced, 1. He paid the life of Ammon his son, by the sword of Absalom, Here is one satisfaction, 2. he paid the life of Absalom, hanging in the Oak by the sword of Ioab, the 2 satisfaction. 3 the life of Adoniah by the sword of Jehoiada, the 3 satisfaction;
For the life of one Vrias, no lesse thē foure of his own children must die the death. The first of this Tragical Chorus is this childe, sentenced in the 14 verse;
For the life of one Vrias, no less them foure of his own children must die the death. The First of this Tragical Chorus is this child, sentenced in the 14 verse;
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Revocare gradum, superas { que } evadere ad auras, David cannot infuse life into him, the childe is dead, he is gone, all the world cannot revine him, David must follow, the child must not returne.
Revocare Gradum, superas { que } evadere ad auras, David cannot infuse life into him, the child is dead, he is gone, all the world cannot revine him, David must follow, the child must not return.
Thus the wordes were occasioned, thus opened, thus they fall in sunder & impart themselues vnto vs. 1 Davids patient consideration in forbearing further sorrow.
Thus the words were occasioned, thus opened, thus they fallen in sunder & impart themselves unto us 1 Davids patient consideration in forbearing further sorrow.
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I confesse there be many disproportions betweene this storie and our state, our misery is without all paralell, scripture doth nor yeeld a fitting example, no king of Israel or Iuda had such a losse, I had almost said nor such a sonne. I am therefore constrained to choose not as I would but as I may, though not so plentifully fitting the subiect, yet sorrowfully fitting with our sable thoughts:
I confess there be many disproportions between this story and our state, our misery is without all parallel, scripture does nor yield a fitting Exampl, no King of Israel or Iuda had such a loss, I had almost said nor such a son. I am Therefore constrained to choose not as I would but as I may, though not so plentifully fitting the Subject, yet sorrowfully fitting with our sable thoughts:
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In these therefore I craue patient attentiō, the rather because the 1. part offring it selfe to vs, is Davids patient consideration in forbearing more mourning.
In these Therefore I crave patient attention, the rather Because the 1. part offering it self to us, is Davids patient consideration in forbearing more mourning.
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for the sicknesse of his friend, his owne words giue warrant, Psal. 35.13. when they were sicke, 1 cloathed my selfe with sackcloath, and humbled my soule with fasting.
for the sickness of his friend, his own words give warrant, Psalm 35.13. when they were sick, 1 clothed my self with Sackcloth, and humbled my soul with fasting.
And these both were vsed either in sorrow, or repentance; in sorrowe, so the Orator testifieth, sackeloath and fasting be moeroris insignia, the ensignes of sorrow:
And these both were used either in sorrow, or Repentance; in sorrow, so the Orator Testifieth, sackeloath and fasting be moeroris insignia, the ensigns of sorrow:
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in repentance, so S. Hierome witnesseth, they were Penitentiae arma, the weapons of Repentance. In this place by fasting David means all the Circumstances of mourning.
in Repentance, so S. Jerome Witnesseth, they were Penitentiae arma, the weapons of Repentance. In this place by fasting David means all the circumstances of mourning.
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profit there may be in it, but you will thinke there is small pleasure, yet saith the Poet, Est quaedam flere voluptas, There is pleasure in this paine of weeping, to disburden the soule, to open the sluces, to discharge conchas in canales, the Cesterns into conduit pipes, to ecclipse the light of our etes with teares,
profit there may be in it, but you will think there is small pleasure, yet Says the Poet, Est quaedam flere voluptas, There is pleasure in this pain of weeping, to disburden the soul, to open the sluices, to discharge conchas in Channels, the Cisterns into conduit pipes, to eclipse the Light of our etes with tears,
This is naturall and common, yet I may say Christian. But to fast in these occasions is not so common, as commendable, and profitable; for indeed in true sorrow there should be a neglect of all the offices of the body, a sequestration of all contentment, a forgetting and forsaking of ordinary food, a shutting vp and imprisoning of the body from all pleasures of life, thereby to pull downe the height and strength and pride of the soule, that the soule heare not, thinke not, mind not mirth, that the body see not, touch not, tast not meate, such should be our sorrowes when we see Corporall punishments for spirituall iudgements. Such was Davids diet, it was a real, hearty sorrow, not coūtenanced with a heavie looke,
This is natural and Common, yet I may say Christian. But to fast in these occasions is not so Common, as commendable, and profitable; for indeed in true sorrow there should be a neglect of all the Offices of the body, a sequestration of all contentment, a forgetting and forsaking of ordinary food, a shutting up and imprisoning of the body from all pleasures of life, thereby to pull down the height and strength and pride of the soul, that the soul hear not, think not, mind not mirth, that the body see not, touch not, taste not meat, such should be our sorrows when we see Corporal punishments for spiritual Judgments. Such was Davids diet, it was a real, hearty sorrow, not countenanced with a heavy look,
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The forbidding of that tree, was the first rule of abstinēce. The antiquity, necessity, perpetuity of it enforce it, Nature law, Gospel enioine it, Divinity commands it, Physicke commends it, law prescribes it, it is the life of the Saints, and the food of the soule, in the court of heaven there is no other dyet, and in the Church on earth the children of the bridechamber must be acquainted with it;
The forbidding of that tree, was the First Rule of abstinence. The antiquity, necessity, perpetuity of it enforce it, Nature law, Gospel enjoin it, Divinity commands it, Physic commends it, law prescribes it, it is the life of the Saints, and the food of the soul, in the court of heaven there is no other diet, and in the Church on earth the children of the bridechamber must be acquainted with it;
as David was, whose fasting daies I could easily cōiecture, if I should looke but into the Galender of the Psalmes: but my Text telleth me, at this time hee did eate and drinke and therefore here he seemeth to bee,
as David was, whose fasting days I could Easily conjecture, if I should look but into the Galender of the Psalms: but my Text Telleth me, At this time he did eat and drink and Therefore Here he seems to be,
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as in the Psalme hee speaketh, as amonge those that keepe holy-daie. His fasting endeth the seaventh day, and hee questioneth, why should I now fast? which words do bring forth this observation, That as there is a time to sorrow,
as in the Psalm he speaks, as among those that keep holiday. His fasting Endeth the Seventh day, and he questioneth, why should I now fast? which words do bring forth this observation, That as there is a time to sorrow,
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His example proveth this, Nemo in lachrymis, nemo in Cāticis, no mā was more frequent in songs or sorrowes then David, his meate were his Teares, he mingled his drinke with Teares, washt his bed and watered his couch with his teares: you would scarce beleeue, that he ever enioied good day, that ever the sunne shined on him, he is so full of anguish and care,
His Exampl Proves this, Nemo in Lachrymis, nemo in Cāticis, no man was more frequent in songs or sorrows then David, his meat were his Tears, he mingled his drink with Tears, washed his Bed and watered his couch with his tears: you would scarce believe, that he ever enjoyed good day, that ever the sun shined on him, he is so full of anguish and care,
and feate, sometimes biding, some times flying, still almost lamenting. Yet how frequent be his ioyfull acclamations in the Psalmes, Reioice in the Lord; Be glad ô yee righteous;
and feat, sometime biding, Some times flying, still almost lamenting. Yet how frequent be his joyful acclamations in the Psalms, Rejoice in the Lord; Be glad o ye righteous;
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how sweetly doth he exalt his exultation of ioyful praise, I will praise the Lord my God, I will praise his name for ever and ever, every day will I praise the Lord,
how sweetly does he exalt his exultation of joyful praise, I will praise the Lord my God, I will praise his name for ever and ever, every day will I praise the Lord,
Looke vpon this good King at other times you would scarsly thinke that ever he could haue had ioy to cast his cies vp to heauen, you may find him on a couch, nay more on the cold earth, crying out, I am at the point to die, from my youth vp thy Terrors haue I suffered with a troubled soule.
Look upon this good King At other times you would scarcely think that ever he could have had joy to cast his cies up to heaven, you may find him on a couch, nay more on the cold earth, crying out, I am At the point to die, from my youth up thy Terrors have I suffered with a troubled soul.
nay heaven and earth must beare a part, nay every thing that hath breath must praise the Lord. Heere bee the passages through fire and water, here he is brought from the wildernesse into a wealthy place.
nay heaven and earth must bear a part, nay every thing that hath breath must praise the Lord. Here be the passages through fire and water, Here he is brought from the Wilderness into a wealthy place.
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his griefe and pleasure came successiuely, but his cōforts were not extended to the same measure, that his sorrowes, yet as the cause gaue occasion, so hee ever altered his note.
his grief and pleasure Come successively, but his comforts were not extended to the same measure, that his sorrows, yet as the cause gave occasion, so he ever altered his note.
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Yet is it a wonder to obserue how vpon the same passion Gods best servants haue been diversly affected, the same persons, & the same passions, and yet so strāgely altered, and their passages in and vpon the very same causes so diametrally opposed,
Yet is it a wonder to observe how upon the same passion God's best Servants have been diversely affected, the same Persons, & the same passion, and yet so strangely altered, and their passages in and upon the very same Causes so diametrally opposed,
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His Oxen taken away by the Sabeans, Camels by the Chaldeans, fire devoures his sheep, his servants slain, his children killed, yeet being so neere touched, he opens not his mouth against heaven, but as if with the Psalmist hee had laied downe to sleepe and taken his rest he makes no other exclamation,
His Oxen taken away by the Sabeans, Camels by the Chaldeans, fire devours his sheep, his Servants slave, his children killed, yeet being so near touched, he Opens not his Mouth against heaven, but as if with the Psalmist he had laid down to sleep and taken his rest he makes no other exclamation,
You may wonder to see the same man, so contrarily affected afterwardes; Challenging God to his face, I will dispute with the Almightie, I will fill my selfe with arguments, what is it that God can answer me;
You may wonder to see the same man, so contrarily affected afterwards; Challenging God to his face, I will dispute with the Almighty, I will fill my self with Arguments, what is it that God can answer me;
Cursing his birth, let the day perish wherein I was borne, let that day be darknesse, let not God regard it, let darkenesse and the shadowe of death staine it, let the Cloudes remaine vpon it, let it be a fearefull bitter day, let it not be ioined with the daies of the yeare, desolate for euer be that night, let the stars of the twilight be dim, let it looke for light but see none, let it never see the dawning of the day.
Cursing his birth, let the day perish wherein I was born, let that day be darkness, let not God regard it, let darkness and the shadow of death stain it, let the Clouds remain upon it, let it be a fearful bitter day, let it not be joined with the days of the year, desolate for ever be that night, let the Stars of the twilight be dim, let it look for Light but see none, let it never see the dawning of the day.
Nay look vpō our own Prophet, how did grace attend him in all the ambushments betweene Saul and him! Saul was his enimy, hee hath now his opportunity, the place, the privacy, the obscuritie of the Caue might incite him to kil his enimie,
Nay look upon our own Prophet, how did grace attend him in all the ambushments between Saul and him! Saul was his enemy, he hath now his opportunity, the place, the privacy, the obscurity of the Cave might incite him to kill his enemy,
but he bowes downe and cries, O my Lord the King, I wil not lay hand on my Master, he is the Lords annointed, the Lord keep me from doing this vnto my Master: how sweetly, how graciously, how wisely, doth hee carry himselfe in the time that Shemei curst him, and cast stones ' at him! hee endures him,
but he bows down and cries, Oh my Lord the King, I will not lay hand on my Master, he is the lords anointed, the Lord keep me from doing this unto my Master: how sweetly, how graciously, how wisely, does he carry himself in the time that Shimei cursed him, and cast stones ' At him! he endures him,
and rebukes them that reproue him, The Lord hath bidden him curse, suffer him, the Lord hath bidden him who shall forbid him? But looke vpon him in the storie of Nabal you would thinke him another Saule, Nabal only denies him a request, he sweares and frets, and girds to his sword, takes 6 hundred men with him, vowes to kil Nabal, nor only so but whatsoever is Nabals, yea and before the dawning of the day he wil not leaue a man, no not a creature of Nabals aliue.
and rebukes them that reprove him, The Lord hath bidden him curse, suffer him, the Lord hath bidden him who shall forbid him? But look upon him in the story of Nabal you would think him Another Saule, Nabal only Denies him a request, he swears and frets, and girds to his sword, Takes 6 hundred men with him, vows to kill Nabal, nor only so but whatsoever is Nabal's, yea and before the dawning of the day he will not leave a man, no not a creature of Nabals alive.
yet he is much more violent against Nabal then against Shemet. Look vpon him in this particular, Iob was not more patient then he is here, while the poore innocent infant is sicke panting,
yet he is much more violent against Nabal then against Shemet. Look upon him in this particular, Job was not more patient then he is Here, while the poor innocent infant is sick panting,
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and fainting, and striuing for life, he weepeth, the child died, he riseth, and apparelleth, washeth, worshippeth, eateth, goeth into Barsheba answereth al the world, that should aske him his resolution is, calmely & religiously this, being dead, why should I fast? Nothing could savour more of Religion, wisdome, patience,
and fainting, and striving for life, he weeps, the child died, he Riseth, and apparelleth, washes, Worshippeth, Eateth, Goes into Bathsheba Answers all the world, that should ask him his resolution is, calmly & religiously this, being dead, why should I fast? Nothing could savour more of Religion, Wisdom, patience,
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& a holy spirit: what a sweet behaviour & heavenly temper is here, Patterne him with Patriarch, or Prophet, or Apostle, or Angel, None could go further then he did.
& a holy Spirit: what a sweet behaviour & heavenly temper is Here, Pattern him with Patriarch, or Prophet, or Apostle, or Angel, None could go further then he did.
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But look vpō him in his obsequies for his Absolō, he was oppressed, surcharged, distracted, hee continueth his note as if with the Philomele hee would never giue over.
But look upon him in his obsequies for his Absolō, he was oppressed, surcharged, distracted, he Continueth his note as if with the Philomel he would never give over.
No content but Absolon, his daintie prettie Absolon, his dearling, fondling Absolon, Absolon the Idol of his affection, as if Absolon had been the beautie of his name, and the glory of his Nation, as if Absolon had been the best of his seed, and the cheefest of his sonnes, Absolon, so faire and ruddy, as that none in all Israel was so commended for beautie, from the sole of his foote to the crowne of his head, no blemish in Absolon; O entreate the young man Absolon well,
No content but Absalom, his dainty pretty Absalom, his darling, fondling Absalom, Absalom the Idol of his affection, as if Absalom had been the beauty of his name, and the glory of his nation, as if Absalom had been the best of his seed, and the chiefest of his Sons, Absalom, so fair and ruddy, as that none in all Israel was so commended for beauty, from the sole of his foot to the crown of his head, no blemish in Absalom; Oh entreat the young man Absalom well,
and if Absolon die, David will not liue, he wil dislolue into teares, O my sonne Absolon, my sonne, my sonne Absolon, would God I had died for thee o Absolon my sonne, my sonne. Obserue the circumstances;
and if Absalom die, David will not live, he will dislolue into tears, Oh my son Absalom, my son, my son Absalom, would God I had died for thee oh Absalom my son, my son. Observe the Circumstances;
1. the King was moued, exceedingly moued, great alteration in his affection, there was an earthquake in his soule, his passions were as flames, his eies as floods. 2. He avoids the roome;
1. the King was moved, exceedingly moved, great alteration in his affection, there was an earthquake in his soul, his passion were as flames, his eyes as floods. 2. He avoids the room;
David puts all out, and goeth himselfe out, putteth even himselfe out of himselfe. 3. He cannot containe, breaks forth on the staires, his sorrow must haue a vent, it is a precipitat torrent, with Oceans in his eies,
David puts all out, and Goes himself out, putteth even himself out of himself. 3. He cannot contain, breaks forth on the stairs, his sorrow must have a vent, it is a precipitat torrent, with Ocean's in his eyes,
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David remembers not how Absolon had slaine his brother, enveigled the subiects, betrayed the Crowne, aspired to the kingdome, en tred Ierusalem with violence, abused his Concubines vpon the top of the house in the sight of heaven, none of these be remembred; David will not liue, if Absolon bee dead.
David remembers not how Absalom had slain his brother, inveigled the Subjects, betrayed the Crown, aspired to the Kingdom, en tread Ierusalem with violence, abused his Concubines upon the top of the house in the sighed of heaven, none of these be remembered; David will not live, if Absalom be dead.
but age would surely parch and perish and wither it: hee considreth not, that Absolon was neither vnigenitus, no nor primogenitus neither the first begotten,
but age would surely parch and perish and wither it: he considreth not, that Absalom was neither Unigenitus, not nor Primogenitus neither the First begotten,
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Nor Aaam, pater viventium the father of all things living could haue more wept over his slaine Abel, then David over Absolon. What great alteration is in the carriage of this passion, in the death of one sonne, frō this calme contentation this holy patient resolution in the death of this other, Being dead, why should I nowe fast?
Nor Aaam, pater viventium the father of all things living could have more wept over his slain Abel, then David over Absalom. What great alteration is in the carriage of this passion, in the death of one son, from this Cam contentation this holy patient resolution in the death of this other, Being dead, why should I now fast?
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and so subiect to infirmity in some others of them, wee ought to craue the assistant power of Gods spirit in all sorrowes, so to season and sweeten them,
and so Subject to infirmity in Some Others of them, we ought to crave the assistant power of God's Spirit in all sorrows, so to season and sweeten them,
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and to direct them to right ends, that we looke not only vpon the power of God, herein as to forget his favour, we so much consider not the greatnesse of the afflictiō, as the goodnesse of his affection, that hath laid it on vs for our good: and therefore so to cast anchor in al stormes of our life, as that this Passion of sorrow (as Peter Martyr cōpareth it) may direct our sailes as a prosperous wind to the hauen, & not rend our souls and sinke our ships, that the masts of our faith be shaken,
and to Direct them to right ends, that we look not only upon the power of God, herein as to forget his favour, we so much Consider not the greatness of the affliction, as the Goodness of his affection, that hath laid it on us for our good: and Therefore so to cast anchor in all storms of our life, as that this Passion of sorrow (as Peter Martyr compareth it) may Direct our sails as a prosperous wind to the Haven, & not rend our Souls and sink our ships, that the masts of our faith be shaken,
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I would we might imitate either Patriarchs or Prophets herein, or even at this time the French and Dutch Churches in this citty, who in consideration of Gods iudgment vpon vs lament with fasting and praying as may be seene in their congregations weekely.
I would we might imitate either Patriarchs or prophets herein, or even At this time the French and Dutch Churches in this City, who in consideration of God's judgement upon us lament with fasting and praying as may be seen in their congregations weekly.
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when his hand hath given the stroake, & the Lord hath done what pleased him, a sweet and comfortable carriage of our afflictions wil be pleasing vnto him, and a blessing to vs. Priamus in Homer bewailing his sonne Hector, fasteth, and mourneth after his death, Dauid doth this before his sonnes death:
when his hand hath given the stroke, & the Lord hath done what pleased him, a sweet and comfortable carriage of our afflictions will be pleasing unto him, and a blessing to us Priam in Homer bewailing his son Hector, fasteth, and Mourneth After his death, David does this before his Sons death:
How did the Patriach Iacob carry al those pressures laid vpō him with a holy calme disposition, yee never finde him tempestuous, & yet who ever endured so successiue storms:
How did the Patriarch Iacob carry all those pressures laid upon him with a holy Cam disposition, ye never find him tempestuous, & yet who ever endured so successive storms:
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In al the daies of his pilgrimage scarse any faire weather, he is rent from his fathers family, flyeth for the feare of his brother, he is cheated by his vnckle, his place vile and servile, in the day the drought consumed him, in the night the frost, the sleepe departs from his eies, serues for Rahel seauen years,
In all the days of his pilgrimage scarce any fair weather, he is rend from his Father's family, flies for the Fear of his brother, he is cheated by his uncle, his place vile and servile, in the day the drought consumed him, in the night the frost, the sleep departs from his eyes, serves for Rachel seauen Years,
but the childes life is the mothers death; when his children increase, his sorrowes increase, not Beniamin alone, but almost every one of them is Benoni, the sonne of sorrow, Incestuous Reuben, Adulterous Iuda, Levi that is to be consecrated to God in his Church, is bloody, Er and Onan strook dead before him, Ioseph lost, Simeon imprisoned, Bēiamin endangered, his only daughter young Dinah, his dearling, ravished by an alien from Israell. Yet you never finde in all these perils among his owne, that he staggereth. These meditations be best fitting, the practise and imitation of these examples wil be fruitfull. And as the Apostle speaketh giue no place to wrath, so say I, giue not place to sorrow, especially to worldly sorrow, for Godly sorrow worketh repentance to saluation, not to be repented of,
but the child's life is the mother's death; when his children increase, his sorrows increase, not Benjamin alone, but almost every one of them is Benoni, the son of sorrow, Incestuous Reuben, Adulterous Iuda, Levi that is to be consecrated to God in his Church, is bloody, Er and Onan strook dead before him, Ioseph lost, Simeon imprisoned, Bēiamin endangered, his only daughter young Dinah, his darling, ravished by an alien from Israel. Yet you never find in all these perils among his own, that he staggereth. These meditations be best fitting, the practice and imitation of these Examples will be fruitful. And as the Apostle speaks give no place to wrath, so say I, give not place to sorrow, especially to worldly sorrow, for Godly sorrow works Repentance to salvation, not to be repented of,
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but the sorrow of the world worketh death, & yet cannot redeeme from death, as it followeth in Davids words, Can I bring him againe? His wise resolution implying the impossibility of his reviving him.
but the sorrow of the world works death, & yet cannot Redeem from death, as it follows in Davids words, Can I bring him again? His wise resolution implying the impossibility of his reviving him.
The first speech was drawne ab invtili, there is no profit, no hope, no helpe, no means by fasting to recover him, Being dead, why should I fast? this second is ab impossibili from the improbability and impossibility of recalling him, Can I bring him againe? David was not ignorant of the reduction, restitution, resurrection of the body ▪ there bee no lesse then 13. places that may bee collected out of the Psalms to this purpose, Thou shalt not leaue my soule in hell, nor suffer thy holy one to see corruption;
The First speech was drawn ab invtili, there is no profit, no hope, no help, no means by fasting to recover him, Being dead, why should I fast? this second is ab impossibili from the improbability and impossibility of recalling him, Can I bring him again? David was not ignorant of the reduction, restitution, resurrection of the body ▪ there be no less then 13. places that may be collected out of the Psalms to this purpose, Thou shalt not leave my soul in hell, nor suffer thy holy one to see corruption;
The Resurrection as it is most certaine, so also most cōfortable; Iob had nothing to sweeten his dunghill but the hope of the resurrection, and Paule had no other doctrine to preach to the devout Greekes at Thessalonica, to the Stoickes at Athens, to the Pharisies at Ierusalem, to Festus the Governour at Cesarea, nay almost in every place he preacheth the resurrection of the deade;
The Resurrection as it is most certain, so also most comfortable; Job had nothing to sweeten his dunghill but the hope of the resurrection, and Paul had no other Doctrine to preach to the devout Greeks At Thessalonica, to the Stoics At Athens, to the Pharisees At Ierusalem, to Festus the Governor At Caesarea, nay almost in every place he Preacheth the resurrection of the dead;
and our blessed Saviour of all other mysteries of our redemption, maketh none more plaine then this points and though it seeme a doctrine so far beyond al sense, yet he hath so sensibly proved it to all the senses by his owne rising, that al the world may with S. Paule confesse, Christ is risen frō the dead,
and our blessed Saviour of all other Mysteres of our redemption, makes none more plain then this points and though it seem a Doctrine so Far beyond all sense, yet he hath so sensibly proved it to all the Senses by his own rising, that all the world may with S. Paul confess, christ is risen from the dead,
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He manifested himselfe by sight, when he shewed his wounds, by hearing, in his salutation Peace be vnto you, by tasting, he did eate of the broiled fish with them, by touching, Thomas put his fingers into the print of the nailes, by smelling, for he breathed vpon thē. Here be the senses:
He manifested himself by sighed, when he showed his wounds, by hearing, in his salutation Peace be unto you, by tasting, he did eat of the broiled Fish with them, by touching, Thomas put his fingers into the print of the nails, by smelling, for he breathed upon them. Here be the Senses:
But because our Saviour foresaw that vpon his resurrection the ground of this point would for ever be setled, He as Luke speaketh shewed himselfe to be aliue by many infallible arguments, by necessary, true, evidēt proofes, such as the Philosopher calleth NONLATINALPHABET.
But Because our Saviour foresaw that upon his resurrection the ground of this point would for ever be settled, He as Luke speaks showed himself to be alive by many infallible Arguments, by necessary, true, evident proofs, such as the Philosopher calls.
He left no circumstance of time, place, persons vnmanifested, that this might bee beleeued he appeareth after his resurrectiō, earely in the morning & late at night, in both the times of the day, to the disciples abroad and gathered togither in the house, in both the places, to the souldiers & Apostles, both conditions of men, to the Iewes and Gentiles both religions of men, to men and women both the sexes, to the liuing in the world, to the dead in the graue, both states, to Angels, devils, friends, foes, disciples, strangers;
He left no circumstance of time, place, Persons unmanifested, that this might be believed he appears After his resurrection, early in the morning & late At night, in both the times of the day, to the Disciples abroad and gathered together in the house, in both the places, to the Soldiers & Apostles, both conditions of men, to the Iewes and Gentiles both Religions of men, to men and women both the sexes, to the living in the world, to the dead in the graven, both states, to Angels, Devils, Friends, foes, Disciples, Strangers;
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& therefore every man may say with David here, Can I bring him again? which in some copies is read thus, I cānot bring him againe, and ministreth this observation.
& Therefore every man may say with David Here, Can I bring him again? which in Some copies is read thus, I cannot bring him again, and Ministereth this observation.
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This power shal change our vile bodies, to be made like his glorious body, our weake diseased, naked, mortal, sickly, earthly, momentary bodies shal bee like his glorious body.
This power shall change our vile bodies, to be made like his glorious body, our weak diseased, naked, Mortal, sickly, earthly, momentary bodies shall be like his glorious body.
The Iewes before Christs cōming, had knowledg and made faith of this point, how soever S. Chrysostome maketh doubt whether or no this mystery were revealed in the old Testament. Indeed it was not so generallie or so manifestly delivered till Christ came who was to be Oriens ex imo, as Oriens ex alto, the day sprong from an high,
The Iewes before Christ coming, had knowledge and made faith of this point, how soever S. Chrysostom makes doubt whither or not this mystery were revealed in the old Testament. Indeed it was not so generally or so manifestly Delivered till christ Come who was to be Orient ex imo, as Orient ex alto, the day sprung from an high,
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and mine eies shall see him, as if Iob had beene the Prophet of the resurrection, or the trumpet sounding to iudgement, or the starre to lead to this mystery of Christian beleefe. And Gentilisme was not without some notions of this Restauration and reparation of bodies;
and mine eyes shall see him, as if Job had been the Prophet of the resurrection, or the trumpet sounding to judgement, or the star to led to this mystery of Christian belief. And Gentilism was not without Some notions of this Restauration and reparation of bodies;
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So that it being plaine that Iewes and Gentiles before Christ knewe & professed it, it is manifest that among the Iewes, the sweet singer of Israel, David the man after Gods owne heart, the Type of Christ, the Pen-man of the holy Ghost was not ignorant of the resurrection, as not only in the Psalmes, especially in the 15. it is plaine,
So that it being plain that Iewes and Gentiles before christ knew & professed it, it is manifest that among the Iewes, the sweet singer of Israel, David the man After God's own heart, the Type of christ, the Penman of the holy Ghost was not ignorant of the resurrection, as not only in the Psalms, especially in the 15. it is plain,
Before I land this point I must not omit one place for proofe of the resurrection, knowne even to the Israelites in their younger daies in Exodus. It is the onely place of all scripture that our Saviour maketh shew of to conuince the Sadduces, God is the God of Abraham, the God of Isaac, the God of Iacob, but God is not the God of the dead but of the living.
Before I land this point I must not omit one place for proof of the resurrection, known even to the Israelites in their younger days in Exodus. It is the only place of all scripture that our Saviour makes show of to convince the Sadducees, God is the God of Abraham, the God of Isaac, the God of Iacob, but God is not the God of the dead but of the living.
Therefore these holy Patriarchs, they are not dead, but in respect of the resurrection they sleepe in peace, and to vse the phrase of David, they laid them downe in peace,
Therefore these holy Patriarchs, they Are not dead, but in respect of the resurrection they sleep in peace, and to use the phrase of David, they laid them down in peace,
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why could not David bring again the soule of his sonne? Elias besides his many miracles in this kind could doe so much and Elisha did more then Elias, for the spirit of Elias was doubled vpon Elisha, that as hee receaued a mantle from Elias at the first time he saw him, and another mantle fell from Elias, at the last time that Elisha beheld him,
why could not David bring again the soul of his son? Elias beside his many Miracles in this kind could do so much and Elisha did more then Elias, for the Spirit of Elias was doubled upon Elisha, that as he received a mantle from Elias At the First time he saw him, and Another mantle fell from Elias, At the last time that Elisha beheld him,
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But Elisha caused the Pot of oile of another woman to encrease to the filling of many vessels. Elias revived the dying sonne of the woman of Sarepta, Elisha by prayer did obtain a child to the barren Shunamite, and obtaine life to this child being dead. Elias in a great famine obtained raine, but Elisha in another famine, obtained incredible plentie without raine, incredible victory without bloodshed. Elias raised but one from death in his life, but Elisha being dead, his bones in his graue raised the dead. Could Elias, & Elisha do so much,
But Elisha caused the Pot of oil of Another woman to increase to the filling of many vessels. Elias revived the dying son of the woman of Sarepta, Elisha by prayer did obtain a child to the barren Shunamite, and obtain life to this child being dead. Elias in a great famine obtained rain, but Elisha in Another famine, obtained incredible plenty without rain, incredible victory without bloodshed. Elias raised but one from death in his life, but Elisha being dead, his bones in his graven raised the dead. Could Elias, & Elisha do so much,
and cannot David doe it? No. Non est Davidi donum hoc concessum, this gift was not granted to him, David may kill the beare, the lyon, Goliah, David may overcome the Philistins, the Ammonites, but cannot deliver a soule from death, cannot bring backe a soule to life. David by prayer may bring backe his soule from sorrow, Hezekias by prayer raise himselfe from sickness, Elias and Eliseus by prayer raise from death, but alteros non seipsos, others, not themselues, as Bernard noteth.
and cannot David do it? No. Non est David Donum hoc concessum, this gift was not granted to him, David may kill the bear, the Lion, Goliath, David may overcome the philistines, the Ammonites, but cannot deliver a soul from death, cannot bring back a soul to life. David by prayer may bring back his soul from sorrow, Hezekias by prayer raise himself from sickness, Elias and Elisha by prayer raise from death, but alteros non seipsos, Others, not themselves, as Bernard notes.
Mori dignatus ex voluntate, sed resurrexit ex potestate, He died by his owne will & was raised by his own power, a gift never given to any of the sonnes of men.
Mori dignatus ex voluntate, sed resurrexit ex potestate, He died by his own will & was raised by his own power, a gift never given to any of the Sons of men.
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S. Pauls speech to the Corinthians may serue to this purpose, secundùm gratiam mihi concessam, according to the grace given to him, every mā may performe what Gods spirit doth enable him, hee can go no farther, he can do no more.
S. Paul's speech to the Corinthians may serve to this purpose, secundùm gratiam mihi concessam, according to the grace given to him, every man may perform what God's Spirit does enable him, he can go no farther, he can do no more.
To life we may be revived, and when these our bodies shal be laide low in the womb & tombe of the earth we shal be raised, but it can only be by that power which is able to subdue all things to himselfe.
To life we may be revived, and when these our bodies shall be laid low in the womb & tomb of the earth we shall be raised, but it can only be by that power which is able to subdue all things to himself.
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And is it so? let vs thē with acknowledgement of our owne weaknesse, reioice in the power of our God, who shal raise our vile bodies, let vs so expresse the vertue & power of the first resurrectiō in this life, as that we may receiue the honour and ioy of the second resurrection, in the life to come.
And is it so? let us them with acknowledgement of our own weakness, rejoice in the power of our God, who shall raise our vile bodies, let us so express the virtue & power of the First resurrection in this life, as that we may receive the honour and joy of the second resurrection, in the life to come.
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The Godly only die once, but rise twice, they die only the death of the body but rise in soule and body: the wicked they die twice, & rise but once, they rise in body but die the death of soule and body, a part they haue in the second death of the damned,
The Godly only die once, but rise twice, they die only the death of the body but rise in soul and body: the wicked they die twice, & rise but once, they rise in body but die the death of soul and body, a part they have in the second death of the damned,
but no part in the second resurrection of the iust, or if any part, such a part as Iudas had in the Sacrament, a sop that poisoned his soule, or such a parte as Simeon and Levi had in their fathers legacy;
but no part in the second resurrection of the just, or if any part, such a part as Iudas had in the Sacrament, a sop that poisoned his soul, or such a part as Simeon and Levi had in their Father's legacy;
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Partē habent nō redemptionis etiamsi resurrectionis, a part not of redemption, though of resurrection. O then, who wil cause his eies to be the Pander for his lust, if with these eies he hope to behold God? who wil cause his body to be the curse of his soule,
Partē habent nō redemptionis Even if resurrectionis, a part not of redemption, though of resurrection. Oh then, who will cause his eyes to be the Pander for his lust, if with these eyes he hope to behold God? who will cause his body to be the curse of his soul,
if hee hope in his soule and body to attend God for euer more? When that all that haue beene kept fast and fettred in the chaines of death, from al the ages of the world shal meete, their bodies cursing their souls, crying against them, that either the soule should please the body that loathsome lumpe;
if he hope in his soul and body to attend God for ever more? When that all that have been kept fast and fettered in the chains of death, from all the ages of the world shall meet, their bodies cursing their Souls, crying against them, that either the soul should please the body that loathsome lump;
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who shal rise to ioy and immortality, and be restored to glory, I say to more glory then the bounds of imagination can containe, that the Lord shal shew them the pathes of life, and in his light they shall see light,
who shall rise to joy and immortality, and be restored to glory, I say to more glory then the bounds of imagination can contain, that the Lord shall show them the paths of life, and in his Light they shall see Light,
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That they shal rise to the resurrection of the iust, to the everlasting length of daies, to the beholding of Gods glorious face, in which blessed vision omnis sit a est beatitudo al blessednesse consisteth as the schooles determine; & al this ioy Christ hath purchased with his bloud and is gone to possesse in his body.
That they shall rise to the resurrection of the just, to the everlasting length of days, to the beholding of God's glorious face, in which blessed vision omnis sit a est beatitudo all blessedness Consisteth as the Schools determine; & all this joy christ hath purchased with his blood and is gone to possess in his body.
You shal laie downe your bodies in grace, and peace, & resume them againe in ioy and glory. You must goe this iourney, the decree of this Taxe is come our, it is as the lawe of the Medes and Persians not to be revoked.
You shall lay down your bodies in grace, and peace, & resume them again in joy and glory. You must go this journey, the Decree of this Tax is come our, it is as the law of the Medes and Persians not to be revoked.
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Everie one of vs may say of our Master as David of his sonne, I shal go to him, he shall never returne to me, which leadeth me to my third and last part, the acknowledgement of the inevitable stroake of death;
Every one of us may say of our Master as David of his son, I shall go to him, he shall never return to me, which leads me to my third and last part, the acknowledgement of the inevitable stroke of death;
In the 3. of Genesis, you may finde mans Exodus, Thou shalt dye, it is the first Text of mortality in Scripture, al Comments doe concur to the exposition of this.
In the 3. of Genesis, you may find men Exodus, Thou shalt die, it is the First Text of mortality in Scripture, all Comments do concur to the exposition of this.
The caus of Adams death was the breach of dyet: God forbad him fruit of one tree, this he hungreth for, and taste it he wil though it cost him his life. S. Austin bringeth our first parents thus disputing in a dialogue concerning that fruit; if this fruit be good, why may I not eat of it? if it be not good,
The cause of Adams death was the breach of diet: God forbade him fruit of one tree, this he hungereth for, and taste it he will though it cost him his life. S. Austin brings our First Parents thus disputing in a dialogue Concerning that fruit; if this fruit be good, why may I not eat of it? if it be not good,
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and denied vs the apple? therefore saith Austin, God hath given thee the benefit of Paradise, because thou maist know his favour and mercy, and therefore hath hee denied this one fruit to thee,
and denied us the apple? Therefore Says Austin, God hath given thee the benefit of Paradise, Because thou Mayest know his favour and mercy, and Therefore hath he denied this one fruit to thee,
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because he may find thy obedience and dutie. This duty and obedience neglected by our Grand-sire, ever since death the lodge of all mens liues commeth with insensible degrees vpon the children of men, no wisdome shall appease, no policy prevent no riches correct it.
Because he may find thy Obedience and duty. This duty and Obedience neglected by our Grandsire, ever since death the lodge of all men's lives comes with insensible Degrees upon the children of men, no Wisdom shall appease, no policy prevent no riches correct it.
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death the vsurper of Kingdomes, and the intruder into Countries, breaketh the studies of the learnedst, interrupteth the enterprises of the wisest, croppeth of the hopes of the fairest;
death the usurper of Kingdoms, and the intruder into Countries, breaks the studies of the Learnedest, interrupteth the enterprises of the Wisest, croppeth of the hope's of the Fairest;
Moses saw God, spake with him, asked him, answered him, beheld him, and a kind of cōmunicatiō of some divine lustre was imparted to him, his face did shine:
Moses saw God, spoke with him, asked him, answered him, beheld him, and a kind of communication of Some divine lustre was imparted to him, his face did shine:
and there expire. The oracle of Israel, Terror of Egypt, discoverer of Canaan, Prophet, Priest, Captaine, Guider, leader of his people must yeeld to death, though hee lived to behold the God of life. Though Moses died,
and there expire. The oracle of Israel, Terror of Egypt, discoverer of Canaan, Prophet, Priest, Captain, Guider, leader of his people must yield to death, though he lived to behold the God of life. Though Moses died,
and yeelded to death, yet Christ might haue beene freed, hee was equal to the father touching his Godhead, and concerning his manhood his body was not begot in sinne, not conceaued in sinne;
and yielded to death, yet christ might have been freed, he was equal to the father touching his Godhead, and Concerning his manhood his body was not begotten in sin, not conceived in sin;
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yet the death of this sonne of God if ever any one was so sealed and ratified, as farre as either the iustice of the father, or the engins of Tyrannie of men could devise, this Virgin sonne of the Virgin mother, Lyon of the Tribe of Iuda, lambe of God gaue vp the Ghost.
yet the death of this son of God if ever any one was so sealed and ratified, as Far as either the Justice of the father, or the Engines of Tyranny of men could devise, this Virgae son of the Virgae mother, lion of the Tribe of Iuda, lamb of God gave up the Ghost.
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Every true Hebrewe must celebrate this Passover, every man may say for his Master, Father, neighbour, brother, friend, child, as David here, I must goe to him, hee shall never returne to me.
Every true Hebrew must celebrate this Passover, every man may say for his Master, Father, neighbour, brother, friend, child, as David Here, I must go to him, he shall never return to me.
No returne, no comming backe, no passage from them as Abraham told Dives in the Parable, they bee in refrigerio, in that sweet refreshing saith Austin, they bee in gaudio, in ioyfull rest saith Ambrose, they bee in atrio Domint saith Chrysostome in the Court of the Lordes house, they be in manu Dei, in the hand of God saith Gregory, in sinu Abrahae, saith the Gospell, NONLATINALPHABET saith Paule they be with Christ: Returne cannot be, misery shall not bee vnto them. Whence I settle this observation, that every man shall haue his passe in death,
No return, no coming back, no passage from them as Abraham told Dives in the Parable, they be in refrigerio, in that sweet refreshing Says Austin, they be in gaudio, in joyful rest Says Ambrose, they be in atrio Domine Says Chrysostom in the Court of the lords house, they be in manu Dei, in the hand of God Says Gregory, in sinu Abraham, Says the Gospel, Says Paul they be with christ: Return cannot be, misery shall not be unto them. Whence I settle this observation, that every man shall have his pass in death,
The Tearme of death hath no essoynes, no returnes. All must celebrat this Passover, all must trusse vp their loines, all must take vp their staues in their hands, al must passe to their lower roomes, all must lay forth their shrowds, napkins to bind their heads, annointings for their bodies to the burial, I meane preparation, meditation for their death that their names rot not,
The Term of death hath no essoins, no returns. All must celebrate this Passover, all must truss up their loins, all must take up their staves in their hands, all must pass to their lower rooms, all must lay forth their shrowds, napkins to bind their Heads, anointings for their bodies to the burial, I mean preparation, meditation for their death that their names rot not,
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but that their memories may remaine in the posterities that are to come. None shal returne til the earths great Iayle delivery, heavens great summons to the sessiōs.
but that their memories may remain in the Posterities that Are to come. None shall return till the earth's great Jail delivery, heavens great summons to the sessions.
and shutting vp, this is a sweet smelling savour, to remember that all our holy friends, that we leaue behind vs, shal follow vs, all that are gone before shall meet with vs, none faile for following, none want for meeting, & therefore not to feare death to be so horrid, thinke thy sicknesse thy prison, thy pangs of death, thy last fits, thou art vpō recovery, thy Pantings be but the sem briefes, the notes of division of the harmony that they ever haue in heauen, the bells that call for thee be but to tole thee to the triūphant Church, thy friends that weep greeue because they cannot go with thee, Divels that gape vpon thee looke but for legacies, leaue one thy pride, another thy lust, another thy ambition, and so as sinne brought in death, let death driue out sin.
and shutting up, this is a sweet smelling savour, to Remember that all our holy Friends, that we leave behind us, shall follow us, all that Are gone before shall meet with us, none fail for following, none want for meeting, & Therefore not to Fear death to be so horrid, think thy sickness thy prison, thy pangs of death, thy last fits, thou art upon recovery, thy Pantings be but the sem briefs, the notes of division of the harmony that they ever have in heaven, the Bells' that call for thee be but to tole thee to the triumphant Church, thy Friends that weep grieve Because they cannot go with thee, Devils that gape upon thee look but for legacies, leave one thy pride, Another thy lust, Another thy ambition, and so as sin brought in death, let death driven out since.
or a groome that lights a Taper into another Room; thy soul like a Tritō lying in the water, is presētly to be mounted vpon the waue, Angels carry thee, & thou shalt (hauing thy Nunc dimittis, ) passe into Abrahams bosome.
or a groom that lights a Taper into Another Room; thy soul like a Tritō lying in the water, is presently to be mounted upon the wave, Angels carry thee, & thou shalt (having thy Nunc Dimittis,) pass into Abrahams bosom.
But doe I aske? wherefore should I now fast? where fore should we now mourne? shall I say there is no cause now of mourning for our Master? I dare not say so;
But doe I ask? Wherefore should I now fast? where before should we now mourn? shall I say there is no cause now of mourning for our Master? I Dare not say so;
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I confesse it is in vaine, to ad new showers to our late streames of teares: the losse was such, that if after all our sighes and groanes, we should herein weepe out all the humours of our bodies, and wast out all the marrow of our bones all were but vanity and vexation of spirit.
I confess it is in vain, to and new showers to our late streams of tears: the loss was such, that if After all our sighs and groans, we should herein weep out all the humours of our bodies, and wast out all the marrow of our bones all were but vanity and vexation of Spirit.
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Yet there is a cause to draw the Cesternes of our sorrow dry, and to make vs vow, not superstitiously but religiously, an everlasting lent of fasting and mourning,
Yet there is a cause to draw the Cisterns of our sorrow dry, and to make us Voelli, not superstitiously but religiously, an everlasting lent of fasting and mourning,
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then good men openly, and more pleasure & content in prisons, then many holy men in their houses. This snake lyeth close in the City, this spider creepeth vp into the Court, and hath feeding in our Church, & housing in our vniversities. My thoughts be not bloody, I shal hartily pray for them,
then good men openly, and more pleasure & content in prisons, then many holy men in their houses. This snake lies close in the city, this spider creeps up into the Court, and hath feeding in our Church, & housing in our universities. My thoughts be not bloody, I shall heartily pray for them,
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though they be our enimies, though they reioice & triumph at our present miseries, & though they haue evil wil at our Siō, yet my wishes & devotions shalbe rather for their conuersiō, thē confusion. But for our selues, let our praiers be daily & howrely powred out, that the Lord adde not so heavy and grievous a misery vnto this present, so great an ecclipse of his glory and our good to this present clowde of both, as that this his Church ever become an Egypt, a Sodome, a Rome, a Babylon, a prostituted stewes for all commers:
though they be our enemies, though they rejoice & triumph At our present misery's, & though they have evil will At our Siō, yet my wishes & devotions shall rather for their conversion, them confusion. But for our selves, let our Prayers be daily & howrely poured out, that the Lord add not so heavy and grievous a misery unto this present, so great an eclipse of his glory and our good to this present cloud of both, as that this his Church ever become an Egypt, a Sodom, a Room, a Babylon, a prostituted Stews for all comers:
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but that all good harts may be encouraged, and all good lawes may be executed to bring al the people of this kingdom to the knowledge of the Lord. And for this purpose let vs fast, and pray, and weepe & watch, and cry betweene the porch & the Altar, Spare vs good Lord, spare thy people and be not angry with thine inheritance;
but that all good hearts may be encouraged, and all good laws may be executed to bring all the people of this Kingdom to the knowledge of the Lord. And for this purpose let us fast, and pray, and weep & watch, and cry between the porch & the Altar, Spare us good Lord, spare thy people and be not angry with thine inheritance;
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Open thy hid treasures that we may receiue frō the hidden fountaines of thy loue, Grace mercy and peace, in our daies and the daies of our posterities, from thee O God the father and from thy sonne Iesus Christ, To whom both with the eternall spirit of thee holy Father bee all honour and glory in both worlds. Amen. FINIS.
Open thy hid treasures that we may receive from the hidden fountains of thy love, Grace mercy and peace, in our days and the days of our Posterities, from thee Oh God the father and from thy son Iesus christ, To whom both with the Eternal Spirit of thee holy Father be all honour and glory in both world's. Amen. FINIS.
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IErusalem the largest Mappe of misery, that ever eye beheld, having beene often threatned, often battred, and her visitation growing neerer and greater then before, Salem being to become a tributary City, Ierusalem to become a solitary widdow, the waies of Zion to mourne, her streets to be empty, her gates desolate, her feasts vnfrequented, her Priests to sigh,
IErusalem the Largest Map of misery, that ever eye beheld, having been often threatened, often battered, and her Visitation growing nearer and greater then before, Salem being to become a tributary city, Ierusalem to become a solitary widow, the ways of Zion to mourn, her streets to be empty, her gates desolate, her feasts unfrequented, her Priests to sighs,
The Lord now sendeth sixe to destroy this City, commāding them, to spare none, to take no pity, but to destroy young & old, the maids and children, & women, yet to touch none that had the Marke, and what this marke is, my Text telleth you.
The Lord now sends sixe to destroy this city, commanding them, to spare none, to take no pity, but to destroy young & old, the maids and children, & women, yet to touch none that had the Mark, and what this mark is, my Text Telleth you.
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A Publike Notarie is sent to take the list of the Mourners, their sorrow is their safety, their lamentation the cause of their preservation; houses marked in Egypt, are deliuered because marked, mē marked in Ierusalem, marked that they may bee delivered. Mercy hath her lodgings taken vp in all Cities or Countries, bee the Iudgements never so great mercie cannot, will not bee excluded. The Saints are priviledged men, they haue speciall immunities, an Arke, a Goshen, a Zoar, a City of refuge, shall be ever prepared:
A Public Notary is sent to take the list of the Mourners, their sorrow is their safety, their lamentation the cause of their preservation; houses marked in Egypt, Are Delivered Because marked, men marked in Ierusalem, marked that they may be Delivered. Mercy hath her lodgings taken up in all Cities or Countries, be the Judgments never so great mercy cannot, will not be excluded. The Saints Are privileged men, they have special immunities, an Ark, a Goshen, a Zoar, a city of refuge, shall be ever prepared:
or if the breaches of the City be many, yet some shall be marked to be deliuered, the meeke, or mercifull, or peacemaker, or persecuted, or poore in spirit,
or if the Breaches of the city be many, yet Some shall be marked to be Delivered, the meek, or merciful, or peacemaker, or persecuted, or poor in Spirit,
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My Text is the patent of the priviledge granted to Mourners, set a marke vpon the foreheade of them that mourne and crie for all the abhomination? But were any in Ierusalem to bee marked? there was a time there were none to bee found; In another Prophecie you shall find Ierusalem without a man.
My Text is the patent of the privilege granted to Mourners, Set a mark upon the forehead of them that mourn and cry for all the abomination? But were any in Ierusalem to be marked? there was a time there were none to be found; In Another Prophecy you shall find Ierusalem without a man.
The Philosopher through Athens was not more careful to find a wise-man then Ieremie in Ierusalem to finde one good man. A wonder it was, Inventus est vnus in Sodoma, non iustus inventus est vnus in Civitate sancta.
The Philosopher through Athens was not more careful to find a Wiseman then Ieremie in Ierusalem to find one good man. A wonder it was, Inventus est vnus in Sodom, non Justus inventus est vnus in Civitate sancta.
At this time the state was better, though not many, some there were, these seeke and finde, they loose not their labour, some children of the bridechamber mourned, their sight was bestowed intromittendo, extramittendo, they saw and shed teares to see the abhominations:
At this time the state was better, though not many, Some there were, these seek and find, they lose not their labour, Some children of the bridechamber mourned, their sighed was bestowed intromittendo, extramittendo, they saw and shed tears to see the abominations:
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Ecclesiastes appointeth a time for mourning, David mentioneth the fruit of mourning, Moses prayeth for comfort in mourning, Christ promiseth blessednes for mourning,
Ecclesiastes appoints a time for mourning, David mentioneth the fruit of mourning, Moses Prayeth for Comfort in mourning, christ promises blessedness for mourning,
but in this life, where the 12 fountaines of Elim doe continually flowe, in this vale of miserie, in this valley of Teares, in this way of the wildernesse, full of stony waies and bitter waters, that not only Consolation, but preseruation is assured to Mourners, may seeme strange,
but in this life, where the 12 fountains of Elim do continually flow, in this vale of misery, in this valley of Tears, in this Way of the Wilderness, full of stony ways and bitter waters, that not only Consolation, but preservation is assured to Mourners, may seem strange,
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Spices cannot preserue the dead by embalming, as Teares will preserue the living by mourning. who thé is not desirous to sow in teares, that he may reape in ioy and to go on his way weeping and bring this good seed, that he doubtlesse may come again with ioy,
Spices cannot preserve the dead by embalming, as Tears will preserve the living by mourning. who the is not desirous to sow in tears, that he may reap in joy and to go on his Way weeping and bring this good seed, that he doubtless may come again with joy,
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& bring his sheaues with him? That not a sigh is sent out but is heard in heaven, not a Teare but is kept, not a groane, but commeth before God, he that seeth him in secret to reward him openly; These poore soules to be rewarded with ioy in their teares, when the wicked that were in ioy before their faces wallow in their blood, This is an extraordinary song of iudgement & mercy, set a marke vpon the foreheads of them that mourne, & cry for all the abominations.
& bring his sheaves with him? That not a sighs is sent out but is herd in heaven, not a Tear but is kept, not a groan, but comes before God, he that sees him in secret to reward him openly; These poor Souls to be rewarded with joy in their tears, when the wicked that were in joy before their faces wallow in their blood, This is an extraordinary song of judgement & mercy, Set a mark upon the foreheads of them that mourn, & cry for all the abominations.
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Which words in an easie & kindly distribution, thus divide themselues. 1. The Priviledge of mourning, set a marke vpon the foreheads of them that mourn. 2. The spirituall cause of true mourning, for all the abhominatiōs. In the 1 there is a separatiō & distinction; not as the Prophet distinguisheth them marshalling the inhabitants of Ierusalem thus, the strong man and man of war, Iudge and Prophet, prudent and aged Captaine of fiftie, Honourable man and Counsellour, Artificer & Eloquent man,
Which words in an easy & kindly distribution, thus divide themselves. 1. The Privilege of mourning, Set a mark upon the foreheads of them that mourn. 2. The spiritual cause of true mourning, for all the abominations. In the 1 there is a separation & distinction; not as the Prophet Distinguisheth them marshalling the inhabitants of Ierusalem thus, the strong man and man of war, Judge and Prophet, prudent and aged Captain of fiftie, Honourable man and Counselor, Artificer & Eloquent man,
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and separateth his company by lapping of waters, God distinguisheth his Saints here by shedding of watry teares, set a marke vpon those that mourne and cry in Ierusalem.
and separateth his company by lapping of waters, God Distinguisheth his Saints Here by shedding of watery tears, Set a mark upon those that mourn and cry in Ierusalem.
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though their friends, neighbours, the wiues of their bosome, their childrē, the fruit of their bodies were slaine before their face, that no Myrmidon, no savage Barbarian could abstaine from weeping at such Ruthfull wofull spectacles, that standers by woulde brand thē with the cursed character of hard-harts with a Quis temperet à lachrimis? Yet their mourning is not allowed vnlesse it be for the abhominations. The desolation is spirituall,
though their Friends, neighbours, the wives of their bosom, their children, the fruit of their bodies were slain before their face, that no Myrmidon, no savage Barbarian could abstain from weeping At such Ruthful woeful spectacles, that standers by would brand them with the cursed character of hard-harts with a Quis temperet à lachrimis? Yet their mourning is not allowed unless it be for the abominations. The desolation is spiritual,
It might well haue beene the question of these people, when they saw this day of their visitation comming vpon them, O who shall bring Salvation vnto Israell out of Syon? They had heard the feareful denunciation of God in the last verse of the former Chapter, I wil deale in my fury, mine eie shall not spare,
It might well have been the question of these people, when they saw this day of their Visitation coming upon them, Oh who shall bring Salvation unto Israel out of Syon? They had herd the fearful denunciation of God in the last verse of the former Chapter, I will deal in my fury, mine eye shall not spare,
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& that their Virgins, Nazorites, Priests, Prophets, and Princely Citizens should be diuoured by the sword, and other plagues, the bitter blasts of the breath of Gods displeasure, they could expect no better:
& that their Virgins, Nazorites, Priests, prophets, and Princely Citizens should be diuoured by the sword, and other plagues, the bitter blasts of the breath of God's displeasure, they could expect no better:
he had them in his hand, & none could take them from him, his eies were set vpon them, and with his eie-lids he considereth these children of men, no evill shall come neere their dwelling, though they were deiected in their owne eies, despised of their neighbours, and their enimies laugh them to scorne to see them go mourning all the day long,
he had them in his hand, & none could take them from him, his eyes were Set upon them, and with his eyelids he Considereth these children of men, no evil shall come near their Dwelling, though they were dejected in their own eyes, despised of their neighbours, and their enemies laugh them to scorn to see them go mourning all the day long,
yet these mourners shall without any perill goe about in the street, every one of them might haue said Posui Deum adiutorem meum, In God is my helpe, in the Lord will I reioice, he hath regarded the lowly estate of his servants, he hath put down the mighty from their seats, and hath remembred the humble and meeke mourners.
yet these mourners shall without any peril go about in the street, every one of them might have said Posui God adiutorem meum, In God is my help, in the Lord will I rejoice, he hath regarded the lowly estate of his Servants, he hath put down the mighty from their seats, and hath remembered the humble and meek mourners.
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God could not forget to be gratious, but wil visit this his vine, Habet ille vineas semper lachrymantes suas, hee hath vine-trees dropping of Teares in the winter of this world that they may flourish in the summer of a better life.
God could not forget to be gracious, but will visit this his vine, Habet Isle vineas semper lachrymantes suas, he hath vine-trees dropping of Tears in the winter of this world that they may flourish in the summer of a better life.
Pineda hath a strange interpretation hereof, that hereby the kingly Prophet meaneth his Lictors, or the Chelethites and Petethites who were his guard. And as this is forced,
Pineda hath a strange Interpretation hereof, that hereby the kingly Prophet means his Lictors, or the Chelethites and Petethites who were his guard. And as this is forced,
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Some this Rod to be the roote of Iesse as Iustin Martyr, and Eusebius. But the better opintons doe sentence it of afflictions and humiliations, these doe comfort, these incourage, these do strengthen the godly. There by affliction David is strengthned and encouraged, here by afflaction these sorrowfull soules are preserved. It was with them,
some this Rod to be the root of Iesse as Justin Martyr, and Eusebius. But the better opintons do sentence it of afflictions and humiliations, these do Comfort, these encourage, these do strengthen the godly. There by affliction David is strengthened and encouraged, Here by afflaction these sorrowful Souls Are preserved. It was with them,
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as with Mordecai; one day hee walketh through the middest of the City with rent cloathes, and put on sackcloath, and cryed with a lowd, and bitter cry;
as with Mordecai; one day he walks through the midst of the city with rend clothes, and put on Sackcloth, and cried with a loud, and bitter cry;
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No man imagined such an alteration. Could any man thinke that God would so remember and provide for these pitiful sorrowful souls, whose teares were their meat day and night, their heads aking,
No man imagined such an alteration. Could any man think that God would so Remember and provide for these pitiful sorrowful Souls, whose tears were their meat day and night, their Heads aching,
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& their eies streaming, sitting as the Doues in the holes of the Rockes, their soules weeping in secret, and their eies dropping downe day and night, that in this great destruction, when neither the aged haue reverence for their gray haires,
& their eyes streaming, sitting as the Dove in the holes of the Rocks, their Souls weeping in secret, and their eyes dropping down day and night, that in this great destruction, when neither the aged have Reverence for their grey hairs,
nor the suckling reliefe for innocencie of his tender age, nor the Virgin nor Matrone priviledged for their Modesty, nor the Priest or Senator respected for their dignity; yet these marked for preservatiō, and honoured to posterity, brought out of their privat cels, out of their darke,
nor the suckling relief for innocence of his tender age, nor the Virgae nor Matron privileged for their Modesty, nor the Priest or Senator respected for their dignity; yet these marked for preservation, and honoured to posterity, brought out of their private cells, out of their dark,
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& loathsome, fulsome, fuliginous dwellings into the light, vbi non lux sed luctus luceat, where not only their light shall shine before men but even very darknes shal be turned into light, and as Esay speaketh, they shal haue beauty for ashes, the oile of ioy for mourning, the garment of gladnes for the spirit of heavines.
& loathsome, fulsome, fuliginous dwellings into the Light, vbi non lux sed Luctus luceat, where not only their Light shall shine before men but even very darkness shall be turned into Light, and as Isaiah speaks, they shall have beauty for Ashes, the oil of joy for mourning, the garment of gladness for the Spirit of heaviness.
David may fly frō Country to Countrey, frō Samuel in Ramah to Abimelech in Nob, then to Achish in Gath, sometimes be in a Caue, sometimes in the fields, sometimes in the Rockes, sometimes in the Wildernesse, but an eye shall behold him, whom no eye can perceaue, a hand shall lead him, that he dash not his foot. Ionas the most admirable patterne of misery that ever humane vnderstāding cōceaved, the most absolute Model of miserie, seeke (as a Reverend father of ours worthily saith) frō the Cēter to the Circle, no Paralel (being only mā) to Ionas, of whom the interpreters deliver miranda ed vix oredēda, were we nor bound to the word by the obligatiō of faith, Ionas I say, cast out of the ship into another vessell, the bowels of a whale, the very belly of hel & being so imbarkt worse thē shipwrackt, that he might truely haue said Mors mihi munus erit, he is wafted a long the bottome of the sea,
David may fly from Country to Country, from Samuel in Ramah to Abimelech in Nob, then to Achish in Gaza, sometime be in a Cave, sometime in the fields, sometime in the Rocks, sometime in the Wilderness, but an eye shall behold him, whom no eye can perceive, a hand shall led him, that he dash not his foot. Ionas the most admirable pattern of misery that ever humane understanding conceived, the most absolute Model of misery, seek (as a Reverend father of ours worthily Says) from the Centre to the Circle, no Parallel (being only man) to Ionas, of whom the Interpreters deliver miranda ed vix oredēda, were we nor bound to the word by the obligation of faith, Ionas I say, cast out of the ship into Another vessel, the bowels of a whale, the very belly of hell & being so embarked Worse them shipwrecked, that he might truly have said Mors mihi munus erit, he is wafted a long the bottom of the sea,
and promonteries of the earth, from sea to sea, through the Syriacke sea, thence to the Egean, thence through the Hellespont where Asia and Europe be devided, thence through Propontis, from thence to Thracius Bosphorus betwixt Constantinople and Natolia, and from thence to the Euxine sea, where he was vomited out of the Guts and Garhadge of the fish.
and promonteries of the earth, from sea to sea, through the Syriacke sea, thence to the Egean, thence through the Hellespont where Asia and Europe be divided, thence through Propontis, from thence to Thracius Bosphorus betwixt Constantinople and Natolia, and from thence to the Euxine sea, where he was vomited out of the Guts and Garhadge of the Fish.
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In all this time, the Deepe drowned him not, the stomacke of the Whale digested him not, al his misery devoured him not, al the surges, al the waues cannot wash away his marke his character, but preservation shal ever follow him,
In all this time, the Deep drowned him not, the stomach of the Whale digested him not, all his misery devoured him not, all the surges, all the waves cannot wash away his mark his character, but preservation shall ever follow him,
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There is a roote that keepeth life in the winter of misery, there is a good Angell that leadeth the Saints through fire and water, a guid there is that leadeth them through the chambers of death & breaketh the bonds of yron in peeces.
There is a root that Keepeth life in the winter of misery, there is a good Angel that leads the Saints through fire and water, a guide there is that leads them through the chambers of death & breaks the bonds of iron in Pieces.
The foundation of the Lord is sure, saith Paul, and hath this seal, the Lord knoweth who are his, he hath signed and sealed thē with a marke, sometimes invisible, alwaies indelible, never to be expunged, never removed. You may aske why this priviledge is given to mourners? For if the Righteous only be Gods servants, and that of S. Austin bee true, vbi Iustitia ibi laetitia, where there is righteousnes there is gladnesse, then what place hath sorrow in the assembly of the Iust; againe in Habacuc in the great preservation the Prophet speaking of the deliveraunce of the Godly saith, the iust man shall line by his faith.
The Foundation of the Lord is sure, Says Paul, and hath this seal, the Lord Knoweth who Are his, he hath signed and sealed them with a mark, sometime invisible, always indelible, never to be expunged, never removed. You may ask why this privilege is given to mourners? For if the Righteous only be God's Servants, and that of S. Austin be true, vbi Iustitia There Laetitia, where there is righteousness there is gladness, then what place hath sorrow in the assembly of the Just; again in Habacuc in the great preservation the Prophet speaking of the deliverance of the Godly Says, the just man shall line by his faith.
Now the iust man is said to haue vocem laetitiae, vestom laetitiae, & oleum letitiae, the voice of gladnesse, the garment of gladnesse, and the oile of gladnesse, here is no mourning taken notice of. But S. Ambrose answereth, Non solùm dolor, sed & laetitia habet suas lachrymas, Not only sorrow but even the ioy of the iust hath private teares, and groanes and sorrowes.
Now the just man is said to have vocem laetitiae, vestom laetitiae, & oleum letitiae, the voice of gladness, the garment of gladness, and the oil of gladness, Here is no mourning taken notice of. But S. Ambrose Answers, Non solùm dolour, said & Laetitia habet suas lachrymas, Not only sorrow but even the joy of the just hath private tears, and groans and sorrows.
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The ioyfullest feast, that ever the Israelites had, was the Passeover, and yet the Rasseover must not be eaten without bitter hearbs: and the most content that ever this life can afford, is but a bitter sweet. Therfore as the Apostle warneth, They that reioice must be as though they reioiced not;
The joyfullest feast, that ever the Israelites had, was the Passover, and yet the Rasseover must not be eaten without bitter herbs: and the most content that ever this life can afford, is but a bitter sweet. Therefore as the Apostle warneth, They that rejoice must be as though they rejoiced not;
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The counsell of S. Gregory vpon the rainebow fitteth vs in it at one time there seemeth to be the representation of fire and water, not only thereby symbolum vtrius { que } iudicij, a plaine manifestation that as the world was drowned by water, so it shall bee burnt by fire, but more properly in those colours of fire & water is represented ioy and sorrow, so interchangeably appearing as not to be devided, a sorrowful ioy, and a ioyful sorrow, a showre in a sunshine, a bright starre in a dark night.
The counsel of S. Gregory upon the rainbow fits us in it At one time there seems to be the representation of fire and water, not only thereby Symbol vtrius { que } iudicij, a plain manifestation that as the world was drowned by water, so it shall be burned by fire, but more properly in those colours of fire & water is represented joy and sorrow, so interchangeably appearing as not to be divided, a sorrowful joy, and a joyful sorrow, a shower in a sunshine, a bright star in a dark night.
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So here these servants of the Lord doe mourne, and therefore are marked, and being marked reioice, because they are preserved: set a marke vpon them that mourne and cry.
So Here these Servants of the Lord do mourn, and Therefore Are marked, and being marked rejoice, Because they Are preserved: Set a mark upon them that mourn and cry.
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Whence this observation as out of a cleere fountaine is derived, It is an vnseparable signe of the true children of God, to bee sorrowfull concerning this world,
Whence this observation as out of a clear fountain is derived, It is an unseparable Signen of the true children of God, to be sorrowful Concerning this world,
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The reason is because we ought to conforme our selues, not onely to the olde Saints vnder the Law, but to our Saviour, whose actions in this kind be our instructions he was never found resting,
The reason is Because we ought to conform our selves, not only to the old Saints under the Law, but to our Saviour, whose actions in this kind be our instructions he was never found resting,
or reioicing, but solitary, and sorrowing, & travelling; you may behold him, at a well solitary sitting, at the graue of Lazarus weeping, in the Temple displeased and greeving, in the garden sweating and sighing, on the Crosse sorrowing and expiring.
or rejoicing, but solitary, and sorrowing, & traveling; you may behold him, At a well solitary sitting, At the graven of Lazarus weeping, in the Temple displeased and grieving, in the garden sweating and sighing, on the Cross sorrowing and expiring.
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His seruants before had their markes, and practises of mourning, the ancient Prophets oftē receaued their prophecies, in sorrowful solitary places by the waters, as heavenly doues vpon the floods of waters:
His Servants before had their marks, and practises of mourning, the ancient prophets often received their prophecies, in sorrowful solitary places by the waters, as heavenly Dove upon the floods of waters:
Ezekiel by Cohar, Daniel by the river Tigris, Ioseph the Prophet and more then a Prophet by the river Iordan; and others though they receaued them not by the rivers, yet they dissolved their messages into waters, mine eies gush out, saith David, I haue writ vnto you with many tears, saith Paul, Non atramento magis quàm lachrymis Chartas inficiebat Paulus, saith an expositor vpon the Acts. Among all the fathers, none more abundant in teares then S. Austin, he wept in praying and prayed in weeping, Da mihi lachrymarum fontem tum prae•ipuè cū preces & orationes tibi Domine offero, O Lord, saith he, giue mee then a fountaine of teares, especially then O Lord,
Ezekielem by Cohar, daniel by the river Tigris, Ioseph the Prophet and more then a Prophet by the river Iordan; and Others though they received them not by the Rivers, yet they dissolved their messages into waters, mine eyes gush out, Says David, I have writ unto you with many tears, Says Paul, Non Atramento magis quàm Lachrymis Chartas inficiebat Paulus, Says an expositor upon the Acts. Among all the Father's, none more abundant in tears then S. Austin, he wept in praying and prayed in weeping, Dam mihi lachrymarum fontem tum prae•ipuè cū preces & orationes tibi Domine Offer, Oh Lord, Says he, give me then a fountain of tears, especially then Oh Lord,
Not to be able to weepe is hellish, a Marke of infernall complices, the furies are so descried by the Poets, and Bodinus affirmeth the same of witches, and sorcerers. Certaine it is that Gods servants are well acquainted with such sacrifices, for with such sacrifices God is pleased.
Not to be able to weep is hellish, a Mark of infernal accomplices, the furies Are so descried by the Poets, and Bodinus Affirmeth the same of Witches, and sorcerers. Certain it is that God's Servants Are well acquainted with such Sacrifices, for with such Sacrifices God is pleased.
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I finde in Scripture 3 especiall times of marking, the first in Goshen, the houses to be preserved were marked yee shal take a bunch of Isop and dip it in blood, that is in the bason,
I find in Scripture 3 especial times of marking, the First in Goshen, the houses to be preserved were marked ye shall take a bunch of Isop and dip it in blood, that is in the basin,
& wil not suffer the destroyer to come into your houses to smite you. And the same Text saith, there was a great cry in Egypt, for there was not a house wherein there was not one dead.
& will not suffer the destroyer to come into your houses to smite you. And the same Text Says, there was a great cry in Egypt, for there was not a house wherein there was not one dead.
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The second marking is in the Revelatiō by an Angell ascending from the East, having the seale of the living God and he cryed with a lowde voice, to the foure Angels, to whom it was given to hurt the earth, and the sea.
The second marking is in the Revelation by an Angel ascending from the East, having the seal of the living God and he cried with a loud voice, to the foure Angels, to whom it was given to hurt the earth, and the sea.
The third marking is this of my Text, set a marke vpon them that mourne, & cry for the abhominations. Whē the Israelites were marked in Goshen, the Aegyptians had sorrow but no markes, when the servants of God are markt in the Reuelation, they haue markes, but no sorrow, but in my Text here we find sorrow & marks togither.
The third marking is this of my Text, Set a mark upon them that mourn, & cry for the abominations. When the Israelites were marked in Goshen, the egyptians had sorrow but no marks, when the Servants of God Are marked in the Revelation, they have marks, but no sorrow, but in my Text Here we find sorrow & marks together.
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The sorrow in Egypt, where there were no markes, doth describe the estate of the wicked, who drinke deepe of sorrow, but are estranged from all priviledge of preservation. The Saints in the Revelation who had markes but no sorrow, describe the estate of the Godly, whose sorrow is ended here,
The sorrow in Egypt, where there were no marks, does describe the estate of the wicked, who drink deep of sorrow, but Are estranged from all privilege of preservation. The Saints in the Revelation who had marks but no sorrow, describe the estate of the Godly, whose sorrow is ended Here,
These markes do designe the glory of Martyrs, Roses of the field red by their death, and the beauty of Saints, Lilies of the valleyes, white in the innocencie of their life, these shal never hunger, nor thirst, nor sorrow, for the Lambe is their light and Lord for evermore.
These marks do Design the glory of Martyrs, Roses of the field read by their death, and the beauty of Saints, Lilies of the valleys, white in the innocence of their life, these shall never hunger, nor thirst, nor sorrow, for the Lamb is their Light and Lord for evermore.
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In the 1 of Chronicles the 4 and ninth, Iabez the son of Ashur is said to be more honourable then al his brethren, the reason is because his mother bare him in sorrow, and his name is a name of sorrow. In the next verse Iabez called vpon the God of Israel to bee delivered from evill, and the Lord, saith the Text, heard him and granted it to him; here is the fruit of sorrow. Of all the Trees in the world, we read of none remaining, but the Oliue tree after the flood, from this tree the Doue had the bough.
In the 1 of Chronicles the 4 and ninth, Jabez the son of Ashur is said to be more honourable then all his brothers, the reason is Because his mother bore him in sorrow, and his name is a name of sorrow. In the next verse Jabez called upon the God of Israel to be Delivered from evil, and the Lord, Says the Text, herd him and granted it to him; Here is the fruit of sorrow. Of all the Trees in the world, we read of none remaining, but the Olive tree After the flood, from this tree the Dove had the bough.
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Many ancients do obserue much herevpon, & attribute much to this Oliue tree as being most greene when it is most watred, most fruitfull when it droppeth and distilleth. David compareth himselfe to an Oliue tree, I am as a greene Oliue tree in the Temple, in the house of the Lord, & Christ was more conversant in the Mount of Olivet, then on any other place.
Many ancients do observe much hereupon, & attribute much to this Olive tree as being most green when it is most watered, most fruitful when it drops and distilleth. David compareth himself to an Olive tree, I am as a green Olive tree in the Temple, in the house of the Lord, & christ was more conversant in the Mount of Olivet, then on any other place.
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Elisha cast salt into the bitter waters to make them sweet, salsum in amarum, saith one, did he cast salt into bitter, can salt make sweet? Yes the sorrow which is as salt (cast into the passages of our life which of themselues be bitter ) doth sweeten and relish our whole state in this life.
Elisha cast salt into the bitter waters to make them sweet, salsum in amarum, Says one, did he cast salt into bitter, can salt make sweet? Yes the sorrow which is as salt (cast into the passages of our life which of themselves be bitter) does sweeten and relish our Whole state in this life.
and then the Text hee opened, was that of Esay, the spirit of the Lord is vpon me, because he hath annointed me to preach the Gospell to the poore, hee hath sent me to heale the broken hearted, and as it followeth in Esay to cōfort thō that mourne in Zion. A great comfort it is, that cōfort was the Embassage of Christ, the only Text of Christ, in his first sermon, the second blessing pronounced by Christ, & in the day of iudgemet the assured retribution of Christ.
and then the Text he opened, was that of Isaiah, the Spirit of the Lord is upon me, Because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the broken hearted, and as it follows in Isaiah to Comfort thon that mourn in Zion. A great Comfort it is, that Comfort was the Embassy of christ, the only Text of christ, in his First sermon, the second blessing pronounced by christ, & in the day of Judgement the assured retribution of christ.
A Doctrine fitting vs the scattered flocke of this familie, who mourne for losse of our service. If we bee true mourners here is entertainement, mainetenance, Countenance and protection: we are sure to bee defended in the perillous times, and to be delivered in the day of adversity, then if we heare of dangers, or feares,
A Doctrine fitting us the scattered flock of this family, who mourn for loss of our service. If we be true mourners Here is entertainment, maintenance, Countenance and protection: we Are sure to be defended in the perilous times, and to be Delivered in the day of adversity, then if we hear of dangers, or fears,
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or as the signet on his right hand, Tender as his owne bowels, he will water vs with the dewe of heaven, keepe vs in the quiver of his providence, and cover vs with the wings of his protection, we shall then no longer sit by the waters of Babell or drinke of the waters of Marah.
or as the signet on his right hand, Tender as his own bowels, he will water us with the dew of heaven, keep us in the quiver of his providence, and cover us with the wings of his protection, we shall then no longer fit by the waters of Babel or drink of the waters of Marah.
O what an honour wil it be, to be Gods servants, to be chosen by him, to be set apart by him, to bee his priviledged men, honoured and remembred by the posterities that come after!
O what an honour will it be, to be God's Servants, to be chosen by him, to be Set apart by him, to be his privileged men, honoured and remembered by the Posterities that come After!
His servant Moyse, shall bring Manna from heauē, his servant Elias bring Raine from heaven, Phinehas stay a plague, Lot shall haue such power as that God can do nothing while he is in the citty, to these he promiseth that he will destroy none of all Ierusalem till they bee marked.
His servant Moyse, shall bring Manna from heaven, his servant Elias bring Rain from heaven, Phinehas stay a plague, Lot shall have such power as that God can do nothing while he is in the City, to these he promises that he will destroy none of all Ierusalem till they be marked.
or as Elisha is there any thing to be spokē to the king or to the Captaine of the host? ever we seeke great preferments, and desire continuance in the blandishments of Court.
or as Elisha is there any thing to be spoken to the King or to the Captain of the host? ever we seek great preferments, and desire Continuance in the blandishments of Court.
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O, it is a braue thing to be counted a Courtyer, and yet a matter no happier then Salamons spider the wormes and moathes of greatnesse do hang vpon many here, it may be some haue vipers hanging on their hands,
Oh, it is a brave thing to be counted a Courtier, and yet a matter no Happier then Solomon's spider the worms and moths of greatness do hang upon many Here, it may be Some have vipers hanging on their hands,
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and the beholders do daily expect their downefull. At the best Courtship is but splendida miseria ▪ enuy may eate, or slaunder bite thee, ambition may breake thy hart,
and the beholders do daily expect their downeul. At the best Courtship is but splendida Miseria ▪ envy may eat, or slander bite thee, ambition may break thy heart,
for it is penned for this purpose, the misery and vncertainety of our Courtly dependances Blessed is he that hath the God of Iacob for his refuge & whose help is in the Lord his God.
for it is penned for this purpose, the misery and uncertainty of our Courtly dependences Blessed is he that hath the God of Iacob for his refuge & whose help is in the Lord his God.
To this refuge we may haue recourse he is not as Baal is said by Elias to be, busie, or slumbring, he that keepeth Israell neither slumbreth, nor sleepeth; To this refuge we may fly as the Grecians did to Themistocles, or as travailers in a storme to a shelter.
To this refuge we may have recourse he is not as Baal is said by Elias to be, busy, or slumbering, he that Keepeth Israel neither Slumbereth, nor Sleepeth; To this refuge we may fly as the Greeks did to Themistocles, or as travelers in a storm to a shelter.
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God hath devided betweene Iacob and Esau in the same womb, betweene Pharisie & Publican in the same Temple, betweene Ephraim & Manasses in the same place, No doubt many men of Note at this time in Ierusalem were without this Note of preservation:
God hath divided between Iacob and Esau in the same womb, between Pharisee & Publican in the same Temple, between Ephraim & Manasses in the same place, No doubt many men of Note At this time in Ierusalem were without this Note of preservation:
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And so now in the world if such another seale-day came among vs, many great mē, the magnificoes of this age, would beare part in the Commō desolation, having no part in this Patent graunted only Christi fidelibus. How many be there whose mouthes serue only to breath out the vnsavory speches of the soule, corrupting not the Company only but the aire they are in!
And so now in the world if such Another seale-day Come among us, many great men, the magnifico's of this age, would bear part in the Common desolation, having no part in this Patent granted only Christ fidelibus. How many be there whose mouths serve only to breath out the unsavoury Speeches of the soul, corrupting not the Company only but the air they Are in!
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whose eyes are the windowes, whose eares the doors of their own destructiō, whose vnderstanding represents their will, whose wil is a common Curtizā of pollution, whose memory a treasury of corruption. Nay among our selues, how many of vs haue but laid aside in this mourning time our common sinnes with our common garments, our ordinary sinnes in these extraordinary iudgements? It was an honest dutifull speech of Vriah when David bid him goe home,
whose eyes Are the windows, whose ears the doors of their own destruction, whose understanding represents their will, whose will is a Common Courtesan of pollution, whose memory a treasury of corruption. Nay among our selves, how many of us have but laid aside in this mourning time our Common Sins with our Common garments, our ordinary Sins in these extraordinary Judgments? It was an honest dutiful speech of Uriah when David bid him go home,
he answered, The Arke, and Israel, & Iuda abide in tents, and my Lord Ioah, and the servants of my Lord lie in the fields, shall I then goe into my house, to eate, to drink, to lie with my wife? As the Lord liueth and as thy soule liueth, I will not doe it.
he answered, The Ark, and Israel, & Iuda abide in tents, and my Lord Joah, and the Servants of my Lord lie in the fields, shall I then go into my house, to eat, to drink, to lie with my wife? As the Lord lives and as thy soul lives, I will not do it.
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since our misery hath beene so eminent, and our dangers so imminent. This now should be our meditation; our blessed MASTER lyeth now in his sheet and Sindon, Terras reliquit Astroea, our sunshine is darkned, that place of Iob seemeth to be pend for vs, WHERE IS NOW THE HOVSE OF THE PRINCE? the sunne of our glory is gone downe, the Philistins reioice, the Popish vncircumcised triumph, what shall I doe? Shall I be vnmindfull of my Saviour, vnfaithfull to my presēt sorrow, vngratefull to the memory of that my deceased Master, continue in Lyes, lusts, oathes, aspiring proiects, or malitious trapps? No I will make and obserue this vow, I will not suffer mine eies to sleepe,
since our misery hath been so eminent, and our dangers so imminent. This now should be our meditation; our blessed MASTER lies now in his sheet and Sindon, Terras reliquit Astrea, our sunshine is darkened, that place of Job seems to be pend for us, WHERE IS NOW THE HOUSE OF THE PRINCE? the sun of our glory is gone down, the philistines rejoice, the Popish uncircumcised triumph, what shall I do? Shall I be unmindful of my Saviour, unfaithful to my present sorrow, ungrateful to the memory of that my deceased Master, continue in Lies, Lustiest, Oaths, aspiring projects, or malicious traps? No I will make and observe this Voelli, I will not suffer mine eyes to sleep,
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nor mine eielids to slumber, I will neither continue my tongue to betray my brother, nor my body to betray my own soul, I will endeauour to liue a iust and holy, and sober life, this I desire, for this I hunger,
nor mine eielids to slumber, I will neither continue my tongue to betray my brother, nor my body to betray my own soul, I will endeavour to live a just and holy, and Sobrium life, this I desire, for this I hunger,
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Lastly, examine whether you haue so mourned as yee ought, in this our last losse. Alas, where now be our Teares? Its a Prodigie that fountains be dried vp in winter. Heathēs in their ritual books, deliver their order of Lamentation for common men to be 30 daies:
Lastly, examine whither you have so mourned as ye ought, in this our last loss. Alas, where now be our Tears? Its a Prodigy that fountains be dried up in winter. heathens in their ritual books, deliver their order of Lamentation for Common men to be 30 days:
Amorits by laming their bodies, Grecians shaving their heads, Tibracians by howling and roaring for the dead, & so many other Countries by horrid and vnnaturall Geromonies. But in all this causes rather then effects are to be lamented, Ratio docet & trahit affectio, saith Bernard, Reason doth informe, and affection doth inforce this former manner of lamentation, but grace doth commēd and God doth command another mourning, mourning for abhominations as it followeth in my Text, for the Abhominations. When Rahel wept, God by his prohibition crieth Noliflere, weep not.
Amorites by laming their bodies, Greeks shaving their Heads, Tibracians by howling and roaring for the dead, & so many other Countries by horrid and unnatural Geromonies. But in all this Causes rather then effects Are to be lamented, Ratio docet & trahit affectio, Says Bernard, Reason does inform, and affection does enforce this former manner of lamentation, but grace does commend and God does command Another mourning, mourning for abominations as it follows in my Text, for the Abominations. When Rachel wept, God by his prohibition cries Noliflere, weep not.
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Doth God forbid weeping, and doth the Prophet promise a reward for weeping? yes saith Rabanus non ideo vt nonlugeant temporalia, sed ne negligerent suiritualia.
Does God forbid weeping, and does the Prophet promise a reward for weeping? yes Says Rabanus non ideo vt nonlugeant Temporal, sed ne negligerent suiritualia.
Nature doth teach vs, to weepe for Naturall causes, but grace for spirituall, such is this mourning to bee rewarded Mourne for the abhominations. Common sinnes are to be lamented, they be the vnfruitfull thornes that choake the good seed of vertue and grace, the corrupters of iudgement, the seducers of will, the betrayers of vertue, the flatterers of vice, vnderminers of Courage, slaues to weaknes, infection of youth, madnesse of age, the curse of life, and the reproach of death, the least of our bosome sinnes is fire in the hand, and a serpent in the heart, a Canker, a spider, an evill spirit, and the fruit hereof is death.
Nature does teach us, to weep for Natural Causes, but grace for spiritual, such is this mourning to be rewarded Mourn for the abominations. Common Sins Are to be lamented, they be the unfruitful thorns that choke the good seed of virtue and grace, the corrupters of judgement, the seducers of will, the betrayers of virtue, the Flatterers of vice, underminers of Courage, slaves to weakness, infection of youth, madness of age, the curse of life, and the reproach of death, the least of our bosom Sins is fire in the hand, and a serpent in the heart, a Canker, a spider, an evil Spirit, and the fruit hereof is death.
But the worde wickednesse is a degree, that farre exceedeth common sinnes. The Hebrewes obserue that the word wickednesse in the originall is transcendent.
But the word wickedness is a degree, that Far exceeds Common Sins. The Hebrews observe that the word wickedness in the original is transcendent.
It is not NONLATINALPHABET a small fault, nor NONLATINALPHABET iniquitie, nor NONLATINALPHABET simply evil, but it is NONLATINALPHABET, as importing the all sufficient Tearme for all manner of impetuous impiety,
It is not a small fault, nor iniquity, nor simply evil, but it is, as importing the all sufficient Term for all manner of impetuous impiety,
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nor restrained to any one branch of the breach of the Commandements, but outstretching al degrees, that whatsoever exceedeth modesty & is contrary to reason, nature, grace, or scripture, settled into dregges, frozen into ice, hauing forced, captiuated, the soul to impious servility, with a whorish forehead, that cannot be ashamed, aspiring, crying, climing, towring, filling and defiling the earth, poisoning the aire, lifting it selfe aboue the stars: yet in this exuberancy, & transcēdēcy, Abhominatiō like the whore of Babylon striueth to sit higher, shee is the beast that rose out of the sea, hauing seauen heads & 10 hornes, and vpon her hornes ten crownes, and on her heads, the name of Blasphemy. Abhomination is the abstract, the Lucifer, the Dragon, the Babylon, the great mother of all whoredomes, all witchcrafts, and to say no more it is Idolatrie; survey the former Chapter & you will find it.
nor restrained to any one branch of the breach of the commandments, but outstretching all Degrees, that whatsoever exceeds modesty & is contrary to reason, nature, grace, or scripture, settled into dregs, frozen into ice, having forced, captivated, the soul to impious servility, with a whorish forehead, that cannot be ashamed, aspiring, crying, climbing, towering, filling and defiling the earth, poisoning the air, lifting it self above the Stars: yet in this exuberancy, & transcendency, Abomination like the whore of Babylon strives to fit higher, she is the beast that rose out of the sea, having seauen Heads & 10 horns, and upon her horns ten crowns, and on her Heads, the name of Blasphemy. Abomination is the abstract, the Lucifer, the Dragon, the Babylon, the great mother of all whoredoms, all witchcrafts, and to say no more it is Idolatry; survey the former Chapter & you will find it.
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The great abhominations mentioned there be foure, first the Idoll of indignation, or as others read it the image of ielousie; secondly the Auncients or Nobles committing Idolatrie, and one especially named among the rest; Thirdly, women weeping over an Idoll, women not of the meanest; Lastly, betweene the porch and the altar, the place of the Priests, and therefore collected hence that these were Priests, they are committing Idolatry. And after the Prophet had seen every one of them, the Lord by a gradatiō leadeth every degree, every vision to a higher elevation of their abhomination: for when he had seene every one of them, he saith, but behold greater abhominations.
The great abominations mentioned there be foure, First the Idol of Indignation, or as Others read it the image of jealousy; secondly the Ancients or Nobles committing Idolatry, and one especially nam among the rest; Thirdly, women weeping over an Idol, women not of the Meanest; Lastly, between the porch and the altar, the place of the Priests, and Therefore collected hence that these were Priests, they Are committing Idolatry. And After the Prophet had seen every one of them, the Lord by a gradation leads every degree, every vision to a higher elevation of their abomination: for when he had seen every one of them, he Says, but behold greater abominations.
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The first is that Idoll of indignation, or image of iealonsie, which what it was is not generally concluded, but as the most, and best, it was the image of Baal which was the first occasion of the heathens and Iewes Idolatrie.
The First is that Idol of Indignation, or image of iealonsie, which what it was is not generally concluded, but as the most, and best, it was the image of Baal which was the First occasion of the Heathens and Iewes Idolatry.
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Every Idoll in scripture is called, vanitas, mendatium for nicatio, abominatio, but this especially, this is the abomination of desolation in high places, some referre this Idoll, to that which Manasses made, but Iosias tooke that away,
Every Idol in scripture is called, vanitas, mendatium for nicatio, abominatio, but this especially, this is the abomination of desolation in high places, Some refer this Idol, to that which Manasses made, but Iosias took that away,
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and the cause of indignatiō. The second was greater Ancients cōmitting Idolatry, worshipping, & burning incense to the formes and pictures of creeping things, & abominable beasts privatly in their chambers and to all the Idols of the house of Israell.
and the cause of Indignation. The second was greater Ancients committing Idolatry, worshipping, & burning incense to the forms and pictures of creeping things, & abominable beasts privately in their chambers and to all the Idols of the house of Israel.
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These seaventy, the Sanidrim, the Councell of Israel, the elders of Israell, as they be called by God at their first institution, they that should haue taken care for Gods service, they commit abomination. But the third abhomination was greater, at the doore of the Lords house there sate women weeping and mourning for Tammuz, Lascivi daemonis simulachrum, saith an interpreter, the Idoll of a lascivious Devill, whether of Adonis, or Osiris, or Saturne, or whatsoever it was, devilish it was. Rabbi Moyses the Aegyptian saith, this Tammuz was the Idolatrous statue of one so called who was a great worshipper of Idols, and he dying desired to be so adored; it was an horrid abominatiō. But the fourth is greater then al, betweene the porch & the altar, some Priests, say all Interpreters, turning their backes to the Temple,
These seaventy, the Sanidrim, the Council of Israel, the Elders of Israel, as they be called by God At their First Institution, they that should have taken care for God's service, they commit abomination. But the third abomination was greater, At the door of the lords house there sat women weeping and mourning for Tammuz, Lascivi Daemonis Simulacrum, Says an interpreter, the Idol of a lascivious devil, whither of Adonis, or Osiris, or Saturn, or whatsoever it was, devilish it was. Rabbi Moses the Egyptian Says, this Tammuz was the Idolatrous statue of one so called who was a great worshipper of Idols, and he dying desired to be so adored; it was an horrid abomination. But the fourth is greater then all, between the porch & the altar, Some Priests, say all Interpreters, turning their backs to the Temple,
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Obserue the transcendency, and priority of these in their dagrees, first the Idoll of Iealousie, this was but at the gate, at the entry, there it might haue stood as a byword to those that passe by, a contemptible thing, a Mehushtan, a ruin ous Skeleton, time eaten weather beaten Monument; no, it stood there to be adored, worshipped publikely.
Observe the transcendency, and priority of these in their dagrees, First the Idol of Jealousy, this was but At the gate, At the entry, there it might have stood as a Byword to those that pass by, a contemptible thing, a Mehushtan, a ruin ous Skeleton, time eaten weather beaten Monument; no, it stood there to be adored, worshipped publicly.
yet beholde greater abhominations, the Nobles and Ancients, worship not one Idoll only, but the formes of creeping things, abhominable beastes, all the Idols of the house of Israell, nay more one among the rest, a chiefe one, Currus Daemonis, quo multi vehebantur ad infernum, a chariot of the Devill wherein many were carried to hell, this mōster hath a Censor in his hand, in the middest of them, & every one of them round about, burne incense to this Idolatrous imagery pourtrayed on the wall,
yet behold greater abominations, the Nobles and Ancients, worship not one Idol only, but the forms of creeping things, abominable beasts, all the Idols of the house of Israel, nay more one among the rest, a chief one, chariots Daemonis, quo multi vehebantur ad infernum, a chariot of the devil wherein many were carried to hell, this monster hath a Censor in his hand, in the midst of them, & every one of them round about, burn incense to this Idolatrous imagery portrayed on the wall,
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yet this was only in their chambers, it was privatly. But the third abomination is greater, women weeping for that monster that Devill of lust, or that devill of Idolatry, women shamelesse Idolaters. The devill had no other engine in Paradise but the woman, shee was the wheele to turne about all the world. Ahabs Iezebell is his instrument to slay the Prophets, Herodias daughter to strike of Iohn Baptist his head, Helena shal further Symon Magus stratagem, Philumena her Apelles, Montanus must haue his Prisca Donatus his Lucilla, Priscillinus his Galla, Arrius must be favoured and furthered in his heresie by Constantines sister,
yet this was only in their chambers, it was privately. But the third abomination is greater, women weeping for that monster that devil of lust, or that Devil of Idolatry, women shameless Idolaters. The Devil had no other engine in Paradise but the woman, she was the wheel to turn about all the world. Ahabs Jezebel is his Instrument to slay the prophets, Herodias daughter to strike of John Baptist his head, Helena shall further Symon Magus stratagem, Philumena her Apelles, Montanus must have his Prisca Donatus his Lucilla, Priscillianus his Galla, Arius must be favoured and furthered in his heresy by Constantines sister,
and Nicholas the Deacon will haue choras foemininas: whether it be that women by their nature, are more flexible, or by law lesse lyable to punishment, (though very many of them haue beene holte worthy Saints and Martyrs of God,) yet many haue beene most faithfull servants to their infernall Master, they be the loadstones and loadstars in all evill, the Iesuit not more serviceable to the Pope then Idolatrous womē to the devill. These women were not in the common streetes, but in the gate of the house of the Lord, in an eminent place do they commit this Idolatry. Yet the fourth is far beyond all, in al the circumstances. It is much that the Idoll should be publicke, yet better publicke by the common people, then in private by the Lords & Ancients of Israell: in the second, it is not so much that the Nobles and Ancients, do commit Idolatry in private, in their chambers, as that these women, those idolatrous witches, should openly, even at the doore of the house of the Lord, mourne for that monster, whether it were the God of their corporall, or spirituall filthines,
and Nicholas the Deacon will have choras foemininas: whither it be that women by their nature, Are more flexible, or by law less liable to punishment, (though very many of them have been Halt worthy Saints and Martyrs of God,) yet many have been most faithful Servants to their infernal Master, they be the loadstones and loadstars in all evil, the Iesuit not more serviceable to the Pope then Idolatrous women to the Devil. These women were not in the Common streets, but in the gate of the house of the Lord, in an eminent place do they commit this Idolatry. Yet the fourth is Far beyond all, in all the Circumstances. It is much that the Idol should be public, yet better public by the Common people, then in private by the lords & Ancients of Israel: in the second, it is not so much that the Nobles and Ancients, do commit Idolatry in private, in their chambers, as that these women, those idolatrous Witches, should openly, even At the door of the house of the Lord, mourn for that monster, whither it were the God of their corporal, or spiritual filthiness,
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for both be sworne sisters and inseparable associats. In the third it is not so clamorous in the eares of heavē, that women, weake for their sex, though wicked in this service, should weepe, and mourne, this being done without t the gate, though in an Idolatrous custome; I say it is not so clamorous as that the Priests of the Lord, the seers of Israel, the strong men of Sion, the foundation of Ierusalem, they that should haue bin the Oracles of God, that these should build Babell in Salem, it is more then that all the Commons, many Nobles, some women bee Idolaters. If the light be darknesse how great is that darknesse? Nadab and Abihu, if they offend, fire shall strike them;
for both be sworn Sisters and inseparable associates. In the third it is not so clamorous in the ears of heaven, that women, weak for their sex, though wicked in this service, should weep, and mourn, this being done without tO the gate, though in an Idolatrous custom; I say it is not so clamorous as that the Priests of the Lord, the seers of Israel, the strong men of Sion, the Foundation of Ierusalem, they that should have been the Oracles of God, that these should built Babel in Salem, it is more then that all the Commons, many Nobles, Some women be Idolaters. If the Light be darkness how great is that darkness? Nadab and Abihu, if they offend, fire shall strike them;
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The offring of the Priest was greater then the offring required frō the Prince, not respectu dignitatis, but pietatis, the Prince to offer a Goate, but the Priest, a bullocke. The Priest was not only the sacrificer, but the salt, of the sacrifice, if this salt haue lost his savour, wherewith shall he be seasoned? if the Priest commit Idolatry, what hope in people or Prince? at his hands all wil be required.
The offering of the Priest was greater then the offering required from the Prince, not respectu dignitatis, but pietatis, the Prince to offer a Goat, but the Priest, a bullock. The Priest was not only the sacrificer, but the salt, of the sacrifice, if this salt have lost his savour, wherewith shall he be seasoned? if the Priest commit Idolatry, what hope in people or Prince? At his hands all will be required.
Here then is the full measure; people, and Prince, women, Priests, all are found faulty, all are ahominable, or at least some of all kinds and qualities among them, this is the cause that this mourning is required, that the Saints may herein be discerned, that they are so far from participating in the wickdenesse of the world, that they in consideratiō hereof may be found, not only watching but weeping as the Pelican, Storke, Doue, Turtle, bemoaning the increase of iniquity; and as my Text speaketh for the abominatiōs that are done.
Here then is the full measure; people, and Prince, women, Priests, all Are found faulty, all Are ahominable, or At least Some of all Kinds and qualities among them, this is the cause that this mourning is required, that the Saints may herein be discerned, that they Are so Far from participating in the wickdenesse of the world, that they in consideration hereof may be found, not only watching but weeping as the Pelican, Storke, Dove, Turtle, bemoaning the increase of iniquity; and as my Text speaks for the abominations that Are done.
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Whēce this observation properly ariseth, that it is the duty of all Gods Saints to deplore the sins of the time, by which Gods iudge ments are hastned vpon the world.
Whence this observation properly arises, that it is the duty of all God's Saints to deplore the Sins of the time, by which God's judge ments Are hastened upon the world.
To say no more, all the Prophets do bewaile the sinnes of Ierusalem the seate of the kings of Iuda and Samarta the citty of the kings of Israell. Ieremy wished himselfe a fountaine, & if you read his Prophecy and Lamentations, you may think hee shed an Ocean of Tears, for the sinnes of the daughter of his people.
To say no more, all the prophets do bewail the Sins of Ierusalem the seat of the Kings of Iuda and Samaria the City of the Kings of Israel. Ieremy wished himself a fountain, & if you read his Prophecy and Lamentations, you may think he shed an Ocean of Tears, for the Sins of the daughter of his people.
As I name him for all the Prophets, so I only direct you to S. Austin of al the fathers, who besides his practise herein, Confessions, Meditations, and Soliloquies, doeth vpon this occasion of my Text exhorte all to this generall Lamentation. Cum idem morbus plurimos occupaverit, nihil aliud bonis restat, quàm dolor & gemitus, vt per illud signum quod Ezechieli Sancto revelabatur, illaesipossint evadere ab impiorum vastatione:
As I name him for all the prophets, so I only Direct you to S. Austin of all the Father's, who beside his practice herein, Confessions, Meditations, and Soliloquies, doth upon this occasion of my Text exhort all to this general Lamentation. Cum idem morbus Plurimos occupaverit, nihil Aliud bonis restat, quàm dolour & gemitus, vt per illud signum quod Ezechieli Sancto revelabatur, illaesipossint evadere ab Impious vastatione:
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whē the same discase (or general calamity ) shall visit many, there remaineth nothing to the Godly but sorrowe & weeping, that by that signe, which was manifested to holy Ezechiell, they may escape vnhurt, in the devastation of the wicked:
when the same discase (or general calamity) shall visit many, there remains nothing to the Godly but sorrow & weeping, that by that Signen, which was manifested to holy Ezekiel, they may escape unhurt, in the devastation of the wicked:
what Gerson, and Alvarez Pelagius a Papist in his booke named Gravamen Ecclesiae haue written even against I dolatrous Papists, is worthy for ever to be remembred,
what Gerson, and Alvarez Pelagius a Papist in his book nam Gravamen Ecclesiae have written even against I dolatrous Papists, is worthy for ever to be remembered,
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In this dysastrous time of my distracted meditations I haue been at a maze to cōsider whether these prophecies of Ieremy & Ezekiel be Oracles for Ierusalē only,
In this disastrous time of my distracted meditations I have been At a maze to Consider whither these prophecies of Ieremy & Ezekielem be Oracles for Ierusalē only,
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or the Chronicles of our own lands: sure I am we haue the Idol of indignatiō among vs, Popery the mother of two sorry twinns Idolatry & Treachery, we haue some Idola trous Ancients, noble Idolaters, Idolatrously luxurious women, I dare not say that Noble women mourne for Tammuz. Wee haue Idolatrous Priests of our owne Tribe, of our owne Temple, who wish more Rome in the Land, who often offer strange fire vpon the altar even in Bethel, spurious, Heterogeneous monsters, Hermaphrodites, Ambodexters, Rapsodisticall Postillers, false hearted fellowes, who edge their swordes vpon the Philistins forges, and for this and these commeth the wrath of God vpon the children of disobedience.
or the Chronicles of our own Lands: sure I am we have the Idol of Indignation among us, Popery the mother of two sorry twins Idolatry & Treachery, we have Some Idola trous Ancients, noble Idolaters, Idolatrously luxurious women, I Dare not say that Noble women mourn for Tammuz. we have Idolatrous Priests of our own Tribe, of our own Temple, who wish more Room in the Land, who often offer strange fire upon the altar even in Bethel, spurious, Heterogeneous monsters, Hermaphrodites, Ambodexters, Rapsodisticall Postillers, false hearted Fellows, who edge their swords upon the philistines forges, and for this and these comes the wrath of God upon the children of disobedience.
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Is not this fulfilled? and haue not our eyes seene, & sorrowed, haue we not wept day & night, to see our present and apparant ioy ecclypsed, the expectation of such solemne and solid comfort in the cōiunction of that blessed starre, with the religious Prince Palsgraue? In the same Chapter in the 18. verse the Prophet, as if hee cried to the English Court, vseth these words, Say vnto the King & Queene, humble your seiues for your Principality is come down,
Is not this fulfilled? and have not our eyes seen, & sorrowed, have we not wept day & night, to see our present and apparent joy Eclipse, the expectation of such solemn and solid Comfort in the conjunction of that blessed star, with the religious Prince Palsgrave? In the same Chapter in the 18. verse the Prophet, as if he cried to the English Court, uses these words, Say unto the King & Queen, humble your seiues for your Principality is come down,
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as now, that the glory of the Brittish Principality is ecclypsed? In the 20 of the same Chapter, the Prophet asketh where is the beautifull flocke that came from the North, the flocke that was given him? And may we not aske? where now is the beautie and glory of this flocke, of this family? where be those worthy, actiue, rarely qualified, Religious, Noble, and divinely tempred Gentlemen? whom,
as now, that the glory of the Brit Principality is Eclipse? In the 20 of the same Chapter, the Prophet asks where is the beautiful flock that Come from the North, the flock that was given him? And may we not ask? where now is the beauty and glory of this flock, of this family? where be those worthy, active, rarely qualified, Religious, Noble, and divinely tempered Gentlemen? whom,
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if another Queene of Sheba had beheld in the order of their service & manner of their attendance, shee had pronounced, Happy are these men, happy are these servants. In the 22. of Ieremy there is a command to weepe bitterly, the reason, because of the death of the Prince, Shallum the son of Iosiah; for saith Ieremy, He shall goe away,
if Another Queen of Sheba had beheld in the order of their service & manner of their attendance, she had pronounced, Happy Are these men, happy Are these Servants. In the 22. of Ieremy there is a command to weep bitterly, the reason, Because of the death of the Prince, Shallum the son of Josiah; for Says Ieremy, He shall go away,
O that the graue had opened her mouth vpon vs, and that this had not beene sulfilled in our eies, that a Million of our liues had served as an expiatory sacrifice for our blessed Prince! In. Ezekiel there be many notable places, that hee that rūneth may read how truely our history is pourtrayted in that Prophecy; but this string wil grow harsh, if it bee touched longer or lowder.
Oh that the graven had opened her Mouth upon us, and that this had not been sulfilled in our eyes, that a Million of our lives had served as an expiatory sacrifice for our blessed Prince! In. Ezekielem there be many notable places, that he that Runneth may read how truly our history is pourtrayted in that Prophecy; but this string will grow harsh, if it be touched longer or Louder.
Yee may aske me wherein be any of these Prophecies fulfilled in our times, in connivence of Idolatry? But yee are wise, yee haue harts & iudgements and eyes to behold the increase of this desolation; yee need not aske, or if yee wil aske, aske the father in Christs name for some redresse:
Ye may ask me wherein be any of these Prophecies fulfilled in our times, in connivance of Idolatry? But ye Are wise, ye have hearts & Judgments and eyes to behold the increase of this desolation; ye need not ask, or if ye will ask, ask the father in Christ name for Some redress:
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for did not the wakefull eye of heauen keep Centinell over vs, and the divine hand protect vs from the furious battry of tempestuous Popery, wee should bleed vnder the presence of their wished for desolation,
for did not the wakeful eye of heaven keep Centinel over us, and the divine hand Pact us from the furious battery of tempestuous Popery, we should bleed under the presence of their wished for desolation,
as now we ought to weepe for that continued abhomination. Babylon hath beene described by Esay, Ieremy, Ezekiel, and almost all the Prophets, especially S. Iohn, haue foretold her Papall Tyranny, and farall and final misery. If there were any life, or spirit, or any of our Ancestors iealous, zealous courage in vs, we would bee avenged of Gods enimies.
as now we ought to weep for that continued abomination. Babylon hath been described by Isaiah, Ieremy, Ezekielem, and almost all the prophets, especially S. John, have foretold her Papal Tyranny, and farall and final misery. If there were any life, or Spirit, or any of our Ancestors jealous, zealous courage in us, we would be avenged of God's enemies.
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Is it not enough that they haue reaped of the best fruits of our land and blasted some of the fairest hopes & crept into houses, & led women captiues laden with diverse lusts, and haue their annuall sessions, and customary officers, for their subsidiarie collections among the hell borne brood of bastards, enimies to our King, and God, and Church. I knowe if there were no Popery in our land,
Is it not enough that they have reaped of the best fruits of our land and blasted Some of the Fairest hope's & crept into houses, & led women captives laden with diverse Lustiest, and have their annual sessions, and customary Officers, for their subsidiary collections among the hell born brood of bastards, enemies to our King, and God, and Church. I know if there were no Popery in our land,
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What greater pride then that a Priest shall so abase the mettall of the Crowne and lay the golden head of the picture vnder the earthy foot of the Pope? what sensualitie more then to proclaime indulgence with liberty, to all kinde of lust, what Covetousnesse more then to sell soules, the great marke of Romes market in the Revelatiō. A place so invincible to convince Rome of Antichristianisme, as no quicksilvered Sulphurous Enginer among the Iesuits shall ever be able to countermine it.
What greater pride then that a Priest shall so abase the mettle of the Crown and lay the golden head of the picture under the earthy foot of the Pope? what sensuality more then to proclaim indulgence with liberty, to all kind of lust, what Covetousness more then to fell Souls, the great mark of Romes market in the Revelation. A place so invincible to convince Room of Antichristianism, as no quicksilvered Sulphurous Engineer among the Iesuits shall ever be able to countermine it.
nay hell it selfe is bounded, their Navies haue beene shipwrackt, their fire workes prevented, their weapons, poisons, Treasons, ever hitherto descried, and God will continue to bee our God, their Dagon ever shall fall before our Arke, if we continue his servants.
nay hell it self is bounded, their Navies have been shipwrecked, their fire works prevented, their weapons, poisons, Treasons, ever hitherto descried, and God will continue to be our God, their Dagon ever shall fallen before our Ark, if we continue his Servants.
Acknowledge this, Honourable, & Beloved, let Gods protection, if nothing else seale the certaintie of our Religion vnto vs, you that haue any place of government and deriue any beames of authoritie from the sunshine of his Royall Maiestie, looke to your oathes of allegeance to God and the King,
Acknowledge this, Honourable, & beloved, let God's protection, if nothing Else seal the certainty of our Religion unto us, you that have any place of government and derive any beams of Authority from the sunshine of his Royal Majesty, look to your Oaths of allegiance to God and the King,
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In some parts of this land by the countenance and furtherance of our late Renowned Prince, authoritie hath kenneld vp some blood thirstie she-seminaries, and Religion that was sicke of a Consumption beginneth daily to recover. There is no open Toleration for Popery, I confesse better were it that the Eagles of the valley should pick out their eies, but in eo quod superstitio non tollitur, toleratur.
In Some parts of this land by the countenance and furtherance of our late Renowned Prince, Authority hath kenneld up Some blood thirsty she-seminaries, and Religion that was sick of a Consumption begins daily to recover. There is no open Toleration for Popery, I confess better were it that the Eagles of the valley should pick out their eyes, but in eo quod Superstition non tollitur, toleratur.
I never shall remember that remarkable place of S. Paule to the Galathians, but my soule will abhorre the thoughts of blending or suffring two religions in one place.
I never shall Remember that remarkable place of S. Paul to the Galatians, but my soul will abhor the thoughts of blending or suffering two Religions in one place.
The Gospell was planted in that Church, and yet this desired to retaine some few of their ancient Iewish ceremonies: if yee read the place, you will wonder that Paule should bee so vehement against the participation of some fewe reliques of their old religion. You will find him more bitter (if I may call his holy zeale, the seale of his Apostleship, bitternesse) I say you wil find him more earnest and piercing then in all his Epistles. Besides an ingeminated Anathema to those that preached Iewish doctrin among them, & foolishnesse heaped on their heades because they did hereby frustrate the grace of God, he protesteth vnto them in the 5. chapter and second verse, Behold I Paule say vnto you that if yee be circumcised, Christ profiteth you nothing.
The Gospel was planted in that Church, and yet this desired to retain Some few of their ancient Jewish ceremonies: if ye read the place, you will wonder that Paul should be so vehement against the participation of Some few Relics of their old Religion. You will find him more bitter (if I may call his holy zeal, the seal of his Apostleship, bitterness) I say you will find him more earnest and piercing then in all his Epistles. Beside an ingeminated Anathema to those that preached Jewish Doctrine among them, & foolishness heaped on their Heads Because they did hereby frustrate the grace of God, he protesteth unto them in the 5. chapter and second verse, Behold I Paul say unto you that if ye be circumcised, christ profiteth you nothing.
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Is Circumcision growne so odious? Is the seale of the covenant, Abrahams covenant of grace antiquated? Is there no means, that this and the gospell may stande togither? Wil not Paule suffer a little leauen in the lumpe, not agree, that an agreement, or reconcilement be made between Moyses and Christ, I say between Moyses a type of Christ & Christ, between Moyses, who was with God the father in mount Sinai, & Christ with him in moūt Tabor. Not this Moyses and his law to be endured where Christ is, & his gospell? How then,
Is Circumcision grown so odious? Is the seal of the Covenant, Abrahams Covenant of grace antiquated? Is there no means, that this and the gospel may stand together? Wil not Paul suffer a little leauen in the lump, not agree, that an agreement, or reconcilement be made between Moses and christ, I say between Moses a type of christ & christ, between Moses, who was with God the father in mount Sinai, & christ with him in mount Tabor. Not this Moses and his law to be endured where christ is, & his gospel? How then,
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if leauen bee not suffred, is poyson mingled? if Law and Gospell not to be togither, how shal that be endured, graced, maintained and countenanced among vs, which is derogatory to law and gospell? Beloued be ye not deceived God is not mocked, he seeth harts, as you see faces. Idolatry and the connivence of Idolatry, brought all the plagues vpon Israell; favours among vs done to our enemies, haue almost vndone vs. Eheu suslulerunt Dominum, I may say with Mary, they haue takē away our Lord. Whether it was by any hellish plot of theirs sent from their infernal caues and cavernes, or the too much sparing of these Amalekites, whom God (if man neglect) will punish, I may say sustulerunt Dominum. The choicest and greatest plague that these Incendiary, Sāguinary assaciāts could haue devised, they haue perfourmed.
if leaven be not suffered, is poison mingled? if Law and Gospel not to be together, how shall that be endured, graced, maintained and countenanced among us, which is derogatory to law and gospel? beloved be you not deceived God is not mocked, he sees hearts, as you see faces. Idolatry and the connivance of Idolatry, brought all the plagues upon Israel; favours among us done to our enemies, have almost undone us Eheu suslulerunt Dominum, I may say with Marry, they have taken away our Lord. Whither it was by any hellish plot of theirs sent from their infernal caves and caverns, or the too much sparing of these Amalekites, whom God (if man neglect) will Punish, I may say sustulerunt Dominum. The Choicest and greatest plague that these Incendiary, Sanguinary assaciants could have devised, they have performed.
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I know not whether, it was their damned villany, when they saw that Salomon would not linke with Pharaoh, that they fearing Salomon would pull of the crest of Pharaoh, haue prevēted it by their infernall stratagems. Speak it I must not, feare it I do,
I know not whither, it was their damned villainy, when they saw that Solomon would not link with Pharaoh, that they fearing Solomon would pull of the crest of Pharaoh, have prevented it by their infernal stratagems. Speak it I must not, Fear it I do,
for alas, now that sustulerunt Dominum for vs of this distressed family, did they cut our throats presently, they would rather free vs then adde any thing to our present miseries.
for alas, now that sustulerunt Dominum for us of this distressed family, did they Cut our throats presently, they would rather free us then add any thing to our present misery's.
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But Lord looke downe vpō vs, we are thy people and the sheepe of thy pasture, thou hast broken our bones in sunder yet art able to cause the bones that thou hast broken to reioice;
But Lord look down upon us, we Are thy people and the sheep of thy pasture, thou hast broken our bones in sunder yet art able to cause the bones that thou hast broken to rejoice;
MY Text containeth the furniture for a funerall, an Honourable shadow presented on the stage of mortalitie, concluding his last act vpon the face of the earth. In the 1. of Samuel and 14. yee may finde his birth, Abner the sonne of Ner, kinseman to Saul, a Prince of the blood.
MY Text Containeth the furniture for a funeral, an Honourable shadow presented on the stage of mortality, concluding his last act upon the face of the earth. In the 1. of Samuel and 14. ye may find his birth, Abner the son of Ner, kinsman to Saul, a Prince of the blood.
In this Chapter is recorded his death, funeral and last obsequies, and these so fully described that neither the maner nor marshalling of it be left out.
In this Chapter is recorded his death, funeral and last obsequies, and these so Fully described that neither the manner nor marshalling of it be left out.
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Herse, Sepulcher, mourning garments, mourning Elegies be not omitted, and as if David gaue the Impresse, his owne words bee, knowe yee not that a Prince and a great man is fallen this day in Israell. I will stay my meditations from running as Peter and Iohn did to the sepulcher: he that commeth after, whose shooe latchet I am not worthy to vnloose, he is to annoint the body at the buriall, & foelix est cui talis praeco contigerit, and happy is our dead Achilles, as in heaven in his soule, that hee singeth praises with those who are made Kings & Priests to God,
Herse, Sepulcher, mourning garments, mourning Elegies be not omitted, and as if David gave the impress, his own words be, know ye not that a Prince and a great man is fallen this day in Israel. I will stay my meditations from running as Peter and John did to the sepulcher: he that comes After, whose shoe latchet I am not worthy to unloose, he is to anoint the body At the burial, & Felix est cui Talis Praeco contigerit, and happy is our dead Achilles, as in heaven in his soul, that he sings praises with those who Are made Kings & Priests to God,
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so in earth, that at the interring of his body his praises shall be sounded by him, who is as Augustin spake of Cyprian, Tanti meriti, tanti pectoris, tanti oris, tantae virtutis Episcopus, our most Reverend Prelat,
so in earth, that At the interring of his body his praises shall be sounded by him, who is as Augustin spoke of Cyprian, Tanti Merit, tanti Heart, tanti oris, Tantae virtue Episcopus, our most Reverend Prelate,
My part at this time is to shed some Teares over Abner, and as David in the 31. verse of this Chapter to lament before the hearse: a duty vnexpectedly imposed on me, the weakest of my worthy brethren,
My part At this time is to shed Some Tears over Abner, and as David in the 31. verse of this Chapter to lament before the hearse: a duty unexpectedly imposed on me, the Weakest of my worthy brothers,
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yet now to be performed so farre as Omnipotency shall enable, as a finall end, and funerall of my service to that vertuous, gratious, Princely spirit, which once inhabited this Tabernacle of earth that here lieth before vs. Abner the Princely Hebrew, was now going to his last Passeover. From the Egypt of this world, to the Canaan of heaven is one Passeover, but this was not it, he was now to pass the other frō the world into the earth, to remaine in silence, and solitarinesse in the wombe and Tombe of the earth.
yet now to be performed so Far as Omnipotency shall enable, as a final end, and funeral of my service to that virtuous, gracious, Princely Spirit, which once inhabited this Tabernacle of earth that Here lies before us Abner the Princely Hebrew, was now going to his last Passover. From the Egypt of this world, to the Canaan of heaven is one Passover, but this was not it, he was now to pass the other from the world into the earth, to remain in silence, and solitariness in the womb and Tomb of the earth.
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& wept besides the sepulcher, & all the people wept again for him, & yet further, David commands them to mourne, & in a solemne observance, wisheth them to lay aside their purple & Princely furniture, their wanton, superfluous, and supercilious sailes of Pride,
& wept beside the sepulcher, & all the people wept again for him, & yet further, David commands them to mourn, & in a solemn observance, wishes them to lay aside their purple & Princely furniture, their wanton, superfluous, and supercilious sails of Pride,
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nay not only lay them aside, but to rent and teare them in peeces, and to put on Sables, mourning Abiliments, outwardly to testifie their sorrowing inwardly, because Abner was fallen in Israel. And what was Abner, that he is so lamented,
nay not only lay them aside, but to rend and tear them in Pieces, and to put on Sables, mourning Abiliments, outwardly to testify their sorrowing inwardly, Because Abner was fallen in Israel. And what was Abner, that he is so lamented,
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so honoured by these observances, so mourned for in these obsequies, that King and people, and all Israel lament him? Abner was the grace of the Court, & the hope of the Campe, he was the Candle of his father, as the originall signifieth.
so honoured by these observances, so mourned for in these obsequies, that King and people, and all Israel lament him? Abner was the grace of the Court, & the hope of the Camp, he was the Candle of his father, as the original signifies.
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& the supporter of the kingdome, a noble-minded Martialist, that did not after a dishonourable Peace, which is no better then lusts truce, & valours rust. To say no more, hee was Abner, the light of Israel, & now this light extinguished, Abner is dead and departed,
& the supporter of the Kingdom, a noble-minded Martialist, that did not After a dishonourable Peace, which is no better then Lustiest truce, & valours rust. To say no more, he was Abner, the Light of Israel, & now this Light extinguished, Abner is dead and departed,
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but saccloath hairy, dusky, dusty sackcloath, nor only Scindite vestimenta, rent your garments, but scindite corda, rent your hearts by mourning, & doe not this •làm, but coràm, not privatly, but openly. Put your garments on of lamentation, non tanquam illi qui theatro vivūt, not as though you did personate sorrow,
but saccloath hairy, dusky, dusty Sackcloth, nor only Scindite vestimenta, rend your garments, but Scindite Corda, rend your hearts by mourning, & do not this •làm, but coràm, not privately, but openly. Put your garments on of lamentation, non tanquam illi qui Theatre Vivunt, not as though you did personate sorrow,
And mourne you, nō tāquā illi qui in funere plorant, not as mercenary men among the Heathēs, who were hired to mourne in their publike funerals, but really let all the senses, all the faculties of the soule be cloathed only with sorrow. Weep, and wait, and watch the body while it is here, water his couch with your teares, attend the herse and beare it to the buriall, and performe these last ceremonies of service,
And mourn you, nō tāquā illi qui in funere plorant, not as mercenary men among the heathens, who were hired to mourn in their public funerals, but really let all the Senses, all the faculties of the soul be clothed only with sorrow. Weep, and wait, and watch the body while it is Here, water his couch with your tears, attend the hearse and bear it to the burial, and perform these last ceremonies of service,
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and sorrowe to Abner Davids Chiefetaine, Israels Captain, whose presence was a heaven of delights, whose departure seemeth to leaue an Ecclipse in all things.
and sorrow to Abner Davids Chieftain, Israel's Captain, whose presence was a heaven of delights, whose departure seems to leave an Eclipse in all things.
1. the required outward signes of sorrow, rent your garments, & put on sackcloath. 2. The inward signs, mourning and lamentation. Thirdly the cause of both, Abner is the sad spectacle dead before them.
1. thee required outward Signs of sorrow, rend your garments, & put on Sackcloth. 2. The inward Signs, mourning and lamentation. Thirdly the cause of both, Abner is the sad spectacle dead before them.
In the latter, when the Israelites found want of the favour of God, they put of their wonted garments, as in the Prophets may be found, Iob sat in ashes, Niniveh in saccloath, the Iews rent their cloathes. J need not record the frequency of the Phrase in scripture.
In the latter, when the Israelites found want of the favour of God, they put of their wonted garments, as in the prophets may be found, Job sat in Ashes, Nineveh in saccloath, the Iews rend their clothes. J need not record the frequency of the Phrase in scripture.
Rachel never mourned for her children as Iacob for the sonne of Rachel, he mourned and rent his cloathes, saith the Text. Pardon the good Patriarch that hee was in such an extasie, well might he rent his cloathes from his back, when they had rent his bowels from his belly, and taken his Ioseph from him.
Rachel never mourned for her children as Iacob for the son of Rachel, he mourned and rend his clothes, Says the Text. Pardon the good Patriarch that he was in such an ecstasy, well might he rend his clothes from his back, when they had rend his bowels from his belly, and taken his Ioseph from him.
Isaac his father was not more deare to Abraham, then Ioseph his sonne to Isaacks son Iacob. Wherein obserue that God tried these three Patriarchs in their three children, Abraham by Isaac trying his faith by offering to offer Isaac; Isaac by Iacob, Iacob flyeth from his fathers house for feare ▪ Jacob by Joseph, Ioseph is sold by his brethren, and they bring old Iacob his bloody party coloured coat, and Iacob seeing it accepit vnam vestem scindit alteram, he receaued Iosephs garment,
Isaac his father was not more deer to Abraham, then Ioseph his son to Isaacs son Iacob. Wherein observe that God tried these three Patriarchs in their three children, Abraham by Isaac trying his faith by offering to offer Isaac; Isaac by Iacob, Iacob flies from his Father's house for Fear ▪ Jacob by Joseph, Ioseph is sold by his brothers, and they bring old Iacob his bloody party coloured coat, and Iacob seeing it accepit vnam Vestment scindit Another, he received Joseph's garment,
The losse of a sonne is the greatest losse vnder the sun. Iob lost all, last of all his sonnes: when those fatall Nuntioes bring him newes of severall losses, one waving after another, any of them all readie to shipwrack al Iobs senses, he answereth none of them till the death of his sonnes was presented to him,
The loss of a son is the greatest loss under the sun. Job lost all, last of all his Sons: when those fatal Nuntioes bring him news of several losses, one waving After Another, any of them all ready to shipwreck all Jobs Senses, he Answers none of them till the death of his Sons was presented to him,
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In holy scripture there is not almost any state or condition of life but yeeldeth an example of this Renting the garments. Iacob the Patriarch, Iosuah the Captain, Ioseph the iudge, Chusai the Counsellour, Elisha the Prophet, David and Ezekias, Achab and Ahalia the Queen.
In holy scripture there is not almost any state or condition of life but yields an Exampl of this Renting the garments. Iacob the Patriarch, Joshua the Captain, Ioseph the judge, Chusai the Counselor, Elisha the Prophet, David and Ezekias, Ahab and Ahalia the Queen.
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But of all other I find not many examples of the high Priest, for in the law it was prohibited the high Priest: for Moses thus speaketh, Rent not your cloathes,
But of all other I find not many Examples of the high Priest, for in the law it was prohibited the high Priest: for Moses thus speaks, Rend not your clothes,
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And therefore when the high Priest in the Gospell rent his cloathes, hee rent his Priesthood, saith Abulensis, Praesagium scissae pontificae dignitatis, it was a presage and prodigy of his renting officium & vestimentum simul.
And Therefore when the high Priest in the Gospel rend his clothes, he rend his Priesthood, Says Abulensis, Praesagium scissae pontificae dignitatis, it was a presage and prodigy of his renting officium & vestimentum simul.
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that also of Augusta in Seneca, scindit vestes — Augusta suas. Herodotus records it of the Lacedemonians, Lucian of the Grecians, Dionysius Halicarnassaeus of the Romans, though Tully in his Tusculans iest at these Ceremonies calling them Luctus Barbaricos, yet these shewes and shaddowes haue much life in them,
that also of Augusta in Senecca, scindit vestes — Augusta suas. Herodotus records it of the Lacedaemonians, Lucian of the Greeks, Dionysius Halicarnassaeus of the Roman, though Tully in his Tusculans jest At these Ceremonies calling them Luctus Barbaricos, yet these shows and shadows have much life in them,
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For by renting of the rich roabes, and apparelling themselues in sables & sackcloath, they manifest their mourning in body as in mind. With renting of garments, putting on of sackcloath is ever ioined. Moeroris insignia, tristitiae Emblemata.
For by renting of the rich robes, and appareling themselves in sables & Sackcloth, they manifest their mourning in body as in mind. With renting of garments, putting on of Sackcloth is ever joined. Moeroris insignia, tristitiae Emblemata.
And indeed the vse of sackcloath, hath beene very ancient, & frequent; the Arke vntill the Temple was built was covered with sackcloath, and Iohn Baptist was cloathed in sackcloath, and Esay and the other Prophets, were commonly apparelled in saccloath, & in the end of the world Enoch, and Elias shall preach in sackcloath, I can shewe you a whole Court thus arrayed, in the time of Ahab; a whole City in the daies of Ionas: But not to stray further:
And indeed the use of Sackcloth, hath been very ancient, & frequent; the Ark until the Temple was built was covered with Sackcloth, and John Baptist was clothed in Sackcloth, and Isaiah and the other prophets, were commonly appareled in saccloath, & in the end of the world Enoch, and Elias shall preach in Sackcloth, I can show you a Whole Court thus arrayed, in the time of Ahab; a Whole city in the days of Ionas: But not to stray further:
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vpon this renting of garments, and cloathing with sackcloath; I obserue that the sadnesse and sorrow of the spirit draweth the body and all the habiliments of the body into the participation and manifestation of griefe.
upon this renting of garments, and clothing with Sackcloth; I observe that the sadness and sorrow of the Spirit draws the body and all the habiliments of the body into the participation and manifestation of grief.
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Prayer is a holy service and by this tenure we hold our temporall and spirituall blessings, herein bowing of the knees, bedewing of the eyes, smiting of the breast, bee not of the substance, but of the circumstance of prayer, Non tàm opera quàm passiones, neither commanded, nor prohibited by God,
Prayer is a holy service and by this tenure we hold our temporal and spiritual blessings, herein bowing of the knees, bedewing of the eyes, smiting of the breast, be not of the substance, but of the circumstance of prayer, Non tàm opera quàm Passions, neither commanded, nor prohibited by God,
these holy perturbations, proceeding from the spirit and power of prayer, they never returne without a blessing. In the repentance of Niniveh, they vsed besides fasting, the livery of my Text, sackcloath, and that so generally,
these holy perturbations, proceeding from the Spirit and power of prayer, they never return without a blessing. In the Repentance of Nineveh, they used beside fasting, the livery of my Text, Sackcloth, and that so generally,
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neither man, woman, or suckling, neither rationall nor irrationall creatures, had their feeding, the infant crying for the dug, and the dombe creatures crying in the Crib, in the great & solemne abstinence, did add much life to the performance of the Ninivites repentance. To let passe the guise of other Actions, our own custome,
neither man, woman, or suckling, neither rational nor irrational creatures, had their feeding, the infant crying for the dug, and the dumb creatures crying in the Crib, in the great & solemn abstinence, did add much life to the performance of the Ninevites Repentance. To let pass the guise of other Actions, our own custom,
& the habiliments that now are on vs, now wee see all things are turned to mourning round about vs, it hath a strange operation to stirre vp the powers and passions of sorrow in vs, to set open those cesterns of our soules, that rivers of Teares may flow from in this Hart-breaking, yet well pleasing pensiuenesse.
& the habiliments that now Are on us, now we see all things Are turned to mourning round about us, it hath a strange operation to stir up the Powers and passion of sorrow in us, to Set open those cisterns of our Souls, that Rivers of Tears may flow from in this Hart-breaking, yet well pleasing pensiveness.
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and calleth for heaven aboue to weepe with her, the earth beneath to lament, Rockes to cleaue, moūtaines to eccho grones, Rivers to run with Teares of greefe:
and calls for heaven above to weep with her, the earth beneath to lament, Rocks to cleave, Mountains to echo groans, rivers to run with Tears of grief:
the Israelites did not more loath, then she doth delight to sit downe on the bancks of Babylon, her musicke is Lachrymae, or Doloroso, she is as Rahell in hard labour, she no sooner conceiueth but is delivered, and no sooner delivered but conceaues againe, her throbs and throwes almost devide her soule from her selfe, but that her solace being in division, that which killeth others, keeps her aliue, emptinesse in the bowels, blacknes on the back, round about spectacls of misery, al circumstances to make sorrow greater then her selfe.
the Israelites did not more loath, then she does delight to fit down on the banks of Babylon, her music is Lachrymae, or Doloroso, she is as Rachel in hard labour, she no sooner conceiveth but is Delivered, and no sooner Delivered but conceives again, her throbs and throws almost divide her soul from her self, but that her solace being in division, that which kills Others, keeps her alive, emptiness in the bowels, blackness on the back, round about spectacls of misery, all Circumstances to make sorrow greater then her self.
It was one of our Saviours questions to his Disciples after their return frō the visitation of Iohn Baptist, whom went yee out to see, one cloathed in soft arrayment? he answereth himselfe, they which are gorgeously apparelled, and liue delicatly, liue in Princes Courts.
It was one of our Saviors questions to his Disciples After their return from the Visitation of John Baptist, whom went ye out to see, one clothed in soft arrayment? he Answers himself, they which Are gorgeously appareled, and live delicately, live in Princes Courts.
Ahlas, Beloued, that tune is altered, you that haue beene as Orient starres in this firmament, now the darke and blacke colour of the night cloathes you. It was a true speech of the Emperour, sumptuousnesse of apparell is vexillum superbiae, Nidus luxuriae, the banner of pride, & nest of lust: & as true is that of another, the worst apparell is natures garment & the best but follies garnish. The great sinne of the Assyrians was excesse in cloathing, and therefore their great City Niniveh was therefore apparelled in sackcloath. The great sinne of our land is excesse in the same kind,
Ahlas, beloved, that tune is altered, you that have been as Orient Stars in this firmament, now the dark and black colour of the night clothes you. It was a true speech of the Emperor, sumptuousness of apparel is vexillum superbiae, Nidus Luxuriae, the banner of pride, & nest of lust: & as true is that of Another, the worst apparel is nature's garment & the best but follies garnish. The great sin of the Assyrians was excess in clothing, and Therefore their great city Nineveh was Therefore appareled in Sackcloth. The great sin of our land is excess in the same kind,
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and therefore God hath cloathed this our great City at this time in mourning garments. Aske of the most ancient observer, and Register of times, whether either in mans memory, or in records of antiquity the like example hath appeared,
and Therefore God hath clothed this our great city At this time in mourning garments. Ask of the most ancient observer, and Register of times, whither either in men memory, or in records of antiquity the like Exampl hath appeared,
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as that which is obvious now in al parts of this City that almost the third man wee meete is a mourner. The froth of ostentation that appeared lately, I say not only in this house, and in this City, but in al this Land did prodigiously pretend an alteration. It was not strange to see a man carry a whole house on his backe, nay to see some more able to beare then Elephants, carrying more then Castles, lapping themselues in their land, being the living sepulchers of their ancestors, executors to themselues, and theeues to their successors. I acknowledge a free vse of all Gods good blessings. Honour to whome Honour belongs,
as that which is obvious now in all parts of this city that almost the third man we meet is a mourner. The froth of ostentation that appeared lately, I say not only in this house, and in this city, but in all this Land did prodigiously pretend an alteration. It was not strange to see a man carry a Whole house on his back, nay to see Some more able to bear then Elephants, carrying more then Castles, lapping themselves in their land, being the living sepulchers of their Ancestors, Executors to themselves, and thieves to their Successors. I acknowledge a free use of all God's good blessings. Honour to whom Honour belongs,
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and all the accrument of all honourable ensignes to them whom God hath lifted vp aboue their brethren; but Nature and Nations haue ever vntil now made distinction as in other Circumstāces, so in apparell betweene the Master and servant, the Prince and Subiect. It is the generality rather then the bravery of apparell I condemne.
and all the accruement of all honourable ensigns to them whom God hath lifted up above their brothers; but Nature and nations have ever until now made distinction as in other circumstances, so in apparel between the Master and servant, the Prince and Subject. It is the generality rather then the bravery of apparel I condemn.
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Be not deceaved, my Beloved, in the bravery of the world, in the vanitie, or opulency, or voluptuousnesse of life, hee that gaue a garment may giue a Rent, hee that hath cloathed with beautie, may cloath with leprosy.
Be not deceived, my beloved, in the bravery of the world, in the vanity, or opulency, or voluptuousness of life, he that gave a garment may give a Rend, he that hath clothed with beauty, may cloth with leprosy.
Looke into the rifling of a wordrop in Esay; The inventory is taken in the 3. Chapter, the bravery of their Ornaments, and chaines, and bracelets, and muflers, and bonnets, and Tablets, and earings, and rings, and ornaments of the legs, & changeable suits of apparell, and mantles, and wimples, and crisping pinnes, and glasses, and hoods, &c. But the destruction of all this feminine furniture is in the next verses: It shal come to passe, that insteed of a sweet smell, there shall be a stincke, insteed of a girdle a rent, insteed of well set haire baldnesse,
Look into the rifling of a wordrop in Isaiah; The inventory is taken in the 3. Chapter, the bravery of their Ornament, and chains, and bracelets, and muflers, and bonnets, and Tablets, and earings, and rings, and Ornament of the legs, & changeable suits of apparel, and mantles, and wimples, and crisping pins, and glasses, and hoods, etc. But the destruction of all this Faemin furniture is in the next Verses: It shall come to pass, that instead of a sweet smell, there shall be a stink, instead of a girdle a rend, instead of well Set hair baldness,
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It is observed that among the Iewes, whosoever were present where blasphemy was committed, they presently rent their cloathes in detestation of the blasphemer.
It is observed that among the Iewes, whosoever were present where blasphemy was committed, they presently rend their clothes in detestation of the blasphemer.
In all the olde Testament I finde but foure blasphemers, Shelomiths sonne in Leviticus, Corah in Numbers, Golias in the 1 of Samuel, and Zenacherib in the 2 of Kings. The first one of the commōs, the 2 a Priest, the 3 a souldier, the 4 a King, & none of all these escaped without vengeance, to shewe, that if in the Cōmunalty, or Clergy, or military men,
In all the old Testament I find but foure blasphemers, Shelomiths son in Leviticus, Corah in Numbers, Goliath in the 1 of Samuel, and Sennacherib in the 2 of Kings. The First one of the commons, the 2 a Priest, the 3 a soldier, the 4 a King, & none of all these escaped without vengeance, to show, that if in the Communality, or Clergy, or military men,
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and therefore let vs pray, Enter not Lord into iudgement with thy servants, for in thy sight no flesh shall be iustified, keepe vs from the cursed custome of oathes,
and Therefore let us pray, Enter not Lord into judgement with thy Servants, for in thy sighed no Flesh shall be justified, keep us from the cursed custom of Oaths,
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In your mourning garments, see that yee cloth mourning minds, and truely sorrowfull soules. None of you can condole so much as yee ought, and therefore farre be it, that among any of you, there should lurke vnder the sable habit of a mourner, any falsehearted, Pharisaicall, Hypocriticall, Popish masker, whose soule is not robed with either the Nuptiall, or funerall, wedding, or mourning garment.
In your mourning garments, see that ye cloth mourning minds, and truly sorrowful Souls. None of you can condole so much as ye ought, and Therefore Far be it, that among any of you, there should lurk under the sable habit of a mourner, any False-hearted, Pharisaical, Hypocritical, Popish masker, whose soul is not robed with either the Nuptial, or funeral, wedding, or mourning garment.
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To such J say not friend, but foe, how camst thou to this mourning garment. Epiphanius mentioneth some Hereticks that were called NONLATINALPHABET that continually went in sackcloath, and yet were rotten painted sepulchers.
To such J say not friend, but foe, how camest thou to this mourning garment. Epiphanius mentioneth Some Heretics that were called that continually went in Sackcloth, and yet were rotten painted sepulchers.
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I feare mee, if due inquisition were made, wee might find Hereticks in sackcloath, even in these solemnities. The pressing in of Papists into those places, which our Gracious Master honoured with the accesse of his Person, this last Summer will never out of many good mens mindes, who saw and pittied to see the boldnesse of these blood suckers. No wonder that there is masking in mourning, when there is such common masking in beleeuing, that many a one that commeth to these assemblies may be asked, noster es, an adversariorum? as Ioshua once questioned.
I Fear me, if due inquisition were made, we might find Heretics in Sackcloth, even in these solemnities. The pressing in of Papists into those places, which our Gracious Master honoured with the access of his Person, this last Summer will never out of many good men's minds, who saw and pitied to see the boldness of these blood suckers. No wonder that there is masking in mourning, when there is such Common masking in believing, that many a one that comes to these assemblies may be asked, Noster es, an adversariorum? as Ioshua once questioned.
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But the day shall come when the secrets of all hearts shall bee disclosed, Conscience shall be vnmasked, and their owne souls say to their owne consciences, as Achab to Elias, Hast thou found me ô my enimie? But vnto those that doe truely mourne, the Lord will marke them in Sion: and howsoever the Persians in the history of Ester would not suffer any in sackcloath to come into Ahashuerosh his Court,
But the day shall come when the secrets of all hearts shall be disclosed, Conscience shall be unmasked, and their own Souls say to their own Consciences, as Ahab to Elias, Hast thou found me o my enemy? But unto those that do truly mourn, the Lord will mark them in Sion: and howsoever the Persians in the history of Ester would not suffer any in Sackcloth to come into Ahasuerus his Court,
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yet as Iacob got the blessing in sackcloath by making himselfe rough in the sense of Isaac, so he that commeth to God with the inward sackcloath of sorrow, shall surely find a blessing. O then howe happy were we if wee could for ever continue our mourning till our blessed Master, who is in glory, and we who are here in misery come to meeting.
yet as Iacob god the blessing in Sackcloth by making himself rough in the sense of Isaac, so he that comes to God with the inward Sackcloth of sorrow, shall surely find a blessing. Oh then how happy were we if we could for ever continue our mourning till our blessed Master, who is in glory, and we who Are Here in misery come to meeting.
For our part we pronounce not renting of cloaths only, without the putting on of other roabes, nor so much wish you to put on sackcloath as to put on Christ. Induite is the voice of the Church, not scindite: Put on, not rent of.
For our part we pronounce not renting of clothes only, without the putting on of other robes, nor so much wish you to put on Sackcloth as to put on christ. Induite is the voice of the Church, not Scindite: Put on, not rend of.
for the Honourable the Lords of the Counsell, we pray, Indue the Lords of the Counsell, with grace wisdome and vnderstanding, and in many other places in our Liturgie; the Originall of all being from that of S. Paule, Put on the Lord Iesus Christ.
for the Honourable the lords of the Counsel, we pray, Endue the lords of the Counsel, with grace Wisdom and understanding, and in many other places in our Liturgy; the Original of all being from that of S. Paul, Put on the Lord Iesus christ.
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Which will be the better performed if yee please to be acquainted with the second part of my Text, which is mourning, inward mourning, not only scindite vestimenta, but scindite corda, Rent not only your cloathes, but your harts.
Which will be the better performed if ye please to be acquainted with the second part of my Text, which is mourning, inward mourning, not only Scindite vestimenta, but Scindite Corda, Rend not only your clothes, but your hearts.
Honourable be those examples, Abraham lamenting Sara, the Hebrews Moyses, Ioseph Iacob, the Israelits Ioseph, the Apostles Stephen, Nazianzen Basil, Bernard Malachie, and our blessed Saviour Lazarus his friend,
Honourable be those Examples, Abraham lamenting Sarah, the Hebrews Moses, Ioseph Iacob, the Israelites Ioseph, the Apostles Stephen, Nazianzen Basil, Bernard Malachi, and our blessed Saviour Lazarus his friend,
If it were that but Nature only did teach this, and affection presse it, those internall acts, the Passions and operations of our soule would diffuse themselues, not onely by a sensible but reasonable motion, to bewaile the want, and lament the losse of such as were, by our duty,
If it were that but Nature only did teach this, and affection press it, those internal acts, the Passion and operations of our soul would diffuse themselves, not only by a sensible but reasonable motion, to bewail the want, and lament the loss of such as were, by our duty,
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or propinquitie deare to vs. But when a greater enforcer hereof, then nature appeareth, when Grace approveth this, we may then open the floodgates of affection, and deplore the death of those, whom the eies that saw blessed, and the eares that heard, gaue witnesse vnto.
or propinquity deer to us But when a greater enforcer hereof, then nature appears, when Grace approveth this, we may then open the floodgates of affection, and deplore the death of those, whom the eyes that saw blessed, and the ears that herd, gave witness unto.
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David in these 5. last Chapters celebrateth many funerals with mourning for Saul and Ionathan, for Ishbosath, for Ahasel, and here for Abner. And it is not without much reason that Salomon doth giue Counsell to goe to the house of mourning, est enim illic benedictio, saith one, there is performed that blessing which Christ promiseth. A blessing is promised no where to mirth,
David in these 5. last Chapters celebrateth many funerals with mourning for Saul and Ionathan, for Ishbosath, for Ahasel, and Here for Abner. And it is not without much reason that Solomon does give Counsel to go to the house of mourning, est enim illic Benediction, Says one, there is performed that blessing which christ promises. A blessing is promised no where to mirth,
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The keeping vnder of the soule is much availeable to all religious and devout offices, the contemplation of the lamentable estate of the several occurrences of this lower world, is one of the cheefest and first rounds of Iacobs ladder, & hath brought many holy ancients to heauen, and doth teach every man Davids lesson;
The keeping under of the soul is much available to all religious and devout Offices, the contemplation of the lamentable estate of the several occurrences of this lower world, is one of the chiefest and First rounds of Iacobs ladder, & hath brought many holy ancients to heaven, and does teach every man Davids Lesson;
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I am sure, there ought to be sorrow in every soule. The second sonne that Adam had was Abel, his name the name of vanitie and sorrow: of vanity because Adam was exiled Paradise, and the whole creature was subiect to vanity; Adam might haue taken vp Salomons Text, Omnia vanitas: and Abel had his name from sorrowe, because all things were so obnoxious to vanity, both these be ioyned in Salomons vniversall censure, vanity and vexation of spirit.
I am sure, there ought to be sorrow in every soul. The second son that Adam had was Abel, his name the name of vanity and sorrow: of vanity Because Adam was exiled Paradise, and the Whole creature was Subject to vanity; Adam might have taken up Solomon's Text, Omnia vanitas: and Abel had his name from sorrow, Because all things were so obnoxious to vanity, both these be joined in Solomon's universal censure, vanity and vexation of Spirit.
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Abel the first name of mourning, Abel the first cause of mourning. S. Austin onely collecteth three reasons of praising Abel, virginitas, Sacerdotium, Martyrium;
Abel the First name of mourning, Abel the First cause of mourning. S. Austin only collecteth three Reasons of praising Abel, virginitas, Sacerdotium, Martyrium;
and in all these he was the type of Christ, & indeed his name of mourning did typically prefigure the nature of Christs life, which was spent in solitary sorrow. It is a conceit of Methodius, that Adam continued his mourning for his sonne Abel a hundred yeares, his reason is,
and in all these he was the type of christ, & indeed his name of mourning did typically prefigure the nature of Christ life, which was spent in solitary sorrow. It is a conceit of Methodius, that Adam continued his mourning for his son Abel a hundred Years, his reason is,
we are sure that all the daies of our Pilgrimage, we may lamēt our father Adā; for as he brought in sinne, so sinne hath brought in Lamentation and mourning vpon vs,
we Are sure that all the days of our Pilgrimage, we may lament our father Adā; for as he brought in sin, so sin hath brought in Lamentation and mourning upon us,
and not Ieremy only but all mankind may write Lamentations. Non finiresed semper reservare lachrymas debemus, we must never ende our sorrows, intermit them we may,
and not Ieremy only but all mankind may write Lamentations. Non finiresed semper reservare lachrymas debemus, we must never end our sorrows, intermit them we may,
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That of Hierome I confesse it is true, Detestandae sunt illae lachrymae quae non habent modū, mourning without measure is a hell vpō earth, yet again Detestandi sunt qui carent lacrymis, they are to be detested that haue no measure of this heavēly Manna.
That of Jerome I confess it is true, Detestandae sunt Those lachrymae Quae non habent modum, mourning without measure is a hell upon earth, yet again Detestandi sunt qui Carenot lacrymis, they Are to be detested that have no measure of this heavenly Manna.
My obsernations vpon the word Mourne, is this, The best seruants of God ought to lament the losse of those that haue beene Pillars either in Church or Common-weale.
My obsernations upon the word Mourn, is this, The best Servants of God ought to lament the loss of those that have been Pillars either in Church or Commonweal.
It is confirmed by S. Hierome, Pietas plorare iubet, desiderandi sunt vt absentes, deplorandi vt amici, Pietie doth command these lamentations, holy men are to bee lamented, because being absent to be desired, and as friends to be deplored. Tauri pro tauro mugiunt, saith Bernard, vnreasonable creatures do low one for another:
It is confirmed by S. Jerome, Pietas plorare iubet, desiderandi sunt vt absentes, deplorandi vt Friends, Piety does command these lamentations, holy men Are to be lamented, Because being absent to be desired, and as Friends to be deplored. Tauri Pro tauro mugiunt, Says Bernard, unreasonable creatures do low one for Another:
Iustus periit, saith Esay, the iust man perisheth, and no man taketh it to hart, sanctus periit, saith Mioheah, the holy man perished out of the way, Pius defecit, saith our Prophet, the godly man ceaseth,
Justus Periit, Says Isaiah, the just man Perishes, and no man Takes it to heart, Sanctus Periit, Says Mioheah, the holy man perished out of the Way, Pius defecit, Says our Prophet, the godly man ceases,
and Ieremy in most ample sort, in his, 9. Chapter, whither if yee haue recourse, yee may see the fountaine from whence ranne the riuers of al his lamentations.
and Ieremy in most ample sort, in his, 9. Chapter, whither if ye have recourse, ye may see the fountain from whence ran the Rivers of all his lamentations.
O that my head were water, and mine eies a fountaine of teares, that I might weepe day and night, for the staine of the daughter of my people! I acknowledge that these all did deplore rather the generall desolation in the want of good men,
Oh that my head were water, and mine eyes a fountain of tears, that I might weep day and night, for the stain of the daughter of my people! I acknowledge that these all did deplore rather the general desolation in the want of good men,
then in their particular affection the death of such good, holy, iust, godly men. But in this kind also, these blessed seruāts of God are not without example;
then in their particular affection the death of such good, holy, just, godly men. But in this kind also, these blessed Servants of God Are not without Exampl;
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Dauid shall speake for all in his Elegies for Saul, Ionathan, Absolon, Abner, &c. Nay our Sauiour, as before I mentioned, wept for his friend, I find that name bestowed onely vpon his friend Lazarus and I find our Sauiour weeping onely for Lazaru, for no one particular but his friend Lazarus, and that was so obserued by the Iewes, as that their speech was,
David shall speak for all in his Elegies for Saul, Ionathan, Absalom, Abner, etc. Nay our Saviour, as before I mentioned, wept for his friend, I find that name bestowed only upon his friend Lazarus and I find our Saviour weeping only for Lazarus, for no one particular but his friend Lazarus, and that was so observed by the Iewes, as that their speech was,
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and particularly inhis life, but he wept only at one of them. The circumstances of his raising these differ much, the first was dead but an houre, the second dead a day, the third dead foure dates; the 1. dead but not taken out of the bed, the 2. dead and laid in the coffin,
and particularly inhis life, but he wept only At one of them. The Circumstances of his raising these differ much, the First was dead but an hour, the second dead a day, the third dead foure dates; the 1. dead but not taken out of the Bed, the 2. dead and laid in the coffin,
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At the first there was no publike weeping; at the raising of the second the mother wept: at the raising of Lazarus, the friends, and sisters, and Iewes wept, & fleuit Iesus, & fremuit,
At the First there was no public weeping; At the raising of the second the mother wept: At the raising of Lazarus, the Friends, and Sisters, and Iewes wept, & Flevit Iesus, & fremuit,
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but that hee hereby taught man to weepe? he opened 2. fountaines of passion and compassion, and therefore those that carry his name, are to conforme themselues in some measure, and though there bee no proportion betweene finite & iufinite, yet in the best manner we may, precept, and example, and promise doe enforce this blessed practice.
but that he hereby taught man to weep? he opened 2. fountains of passion and compassion, and Therefore those that carry his name, Are to conform themselves in Some measure, and though there be no proportion between finite & iufinite, yet in the best manner we may, precept, and Exampl, and promise do enforce this blessed practice.
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For they that haue been honourable & commendable in their liues, are to be followed with the best testimony of affection, that the iust may be had in euerlasting remembrance, yet with this warning in mourning, that as we proue not without charitie in not lamenting their deaths,
For they that have been honourable & commendable in their lives, Are to be followed with the best testimony of affection, that the just may be had in everlasting remembrance, yet with this warning in mourning, that as we prove not without charity in not lamenting their death's,
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when it abode, the children of Israel pitched, so when sorrow commeth, sit downe with sorrow and mourn; when ioy commeth, returne and reioice, yet neuer to bewray a want of faith when we would manifest an abundance of loue.
when it Abided, the children of Israel pitched, so when sorrow comes, fit down with sorrow and mourn; when joy comes, return and rejoice, yet never to bewray a want of faith when we would manifest an abundance of love.
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Hence then wee see our warrant for bewailing the irrecouerable losse, that the Church & Common-wealth, and Protestant world hath now sustained by the sad spectacle before vs, we may rent garments, and put on sackcloath, and mourne. Mourne then, ye children of the bride-chamber, the bride-groome is taken from you.
Hence then we see our warrant for bewailing the irrecoverable loss, that the Church & Commonwealth, and Protestant world hath now sustained by the sad spectacle before us, we may rend garments, and put on Sackcloth, and mourn. Mourn then, you children of the bridechamber, the bridegroom is taken from you.
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let the inhabitanes of Ierusalem mourne, and to vse the words of Zacharie, let them mourne as for their only sonne, and lament as for their first borne. In that day shall be a great mourning in Ierusalem, as the mourning of Hadadrimmon, in the valley of Megiddo, and the land shall bewayle euery family apart, mourning shall bee in all the ends of the land, complaining in the streets of euery City, crying in the chambers of euery house, Alas for the day of the Lord is come, it is come:
let the inhabitants of Ierusalem mourn, and to use the words of Zacharias, let them mourn as for their only son, and lament as for their First born. In that day shall be a great mourning in Ierusalem, as the mourning of Hadadrimmon, in the valley of Megiddo, and the land shall bewail every family apart, mourning shall be in all the ends of the land, complaining in the streets of every city, crying in the chambers of every house, Alas for the day of the Lord is come, it is come:
all the orders and Companies, I say not of this house only, but of all this Realme, from the honourable Counsellour, to him that draweth water, from the man of gray yeeres, to the young child, shall plentifully water their cheekes, and giue iust occasion to the Chronicles and Prouerbes of our posterities, to be remembred.
all the order and Companies, I say not of this house only, but of all this Realm, from the honourable Counselor, to him that draws water, from the man of grey Years, to the young child, shall plentifully water their cheeks, and give just occasion to the Chronicles and Proverbs of our Posterities, to be remembered.
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And we especially of this Collegiate society, that shall this night end our watching, shall to morrow haue a new occasion, not only of increasing but renewing our weeping. Hitherto we haue mourned for the departing of his soule out of his body; now vvee must lament for the departing of his bodie out of this place: so long as his herse, his vrne remained, we had a Master, though wee could not inioy him aliue,
And we especially of this Collegiate society, that shall this night end our watching, shall to morrow have a new occasion, not only of increasing but renewing our weeping. Hitherto we have mourned for the departing of his soul out of his body; now we must lament for the departing of his body out of this place: so long as his hearse, his urn remained, we had a Master, though we could not enjoy him alive,
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yet it was some solace in sorrow, to attend him dead, though we heard not his words so full of grace, nor enioyed his presence so full of glory, yet his ashes, his effigies, gaue a glimse to vs sitting in darknesse,
yet it was Some solace in sorrow, to attend him dead, though we herd not his words so full of grace, nor enjoyed his presence so full of glory, yet his Ashes, his effigies, gave a glimpse to us sitting in darkness,
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and now wee must loose this, and this vnhappinesse will admit no helpe. When Iacob was carried from Goshen to Canaan the Egyptians mourned with a great and very sore lamentation, and that mourning was so wondred at by the Canaanits, that they call the place Abal-Mizraim to this day, Egyptians gaue the cause of the name:
and now we must lose this, and this unhappiness will admit no help. When Iacob was carried from Goshen to Canaan the egyptians mourned with a great and very soar lamentation, and that mourning was so wondered At by the Canaanites, that they call the place Abal-Mizraim to this day, egyptians gave the cause of the name:
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let vs crie mightily vnto heauen, that after our bodies lie buried in the dust, our lamentation may be remembred, Ah the Prince, ah our glory, ahlas for the day of the Lord is come, for Abner lyeth dead before vs! My last part.
let us cry mightily unto heaven, that After our bodies lie buried in the dust, our lamentation may be remembered, Ah the Prince, ah our glory, ahlas for the day of the Lord is come, for Abner lies dead before us! My last part.
when thou giuest almes, saith our Sauiour doe it priuately, when thou prayest enter into thy chamber doe it priuately, when thou repentest, saith Dauid, commune with thine owne heart,
when thou givest alms, Says our Saviour do it privately, when thou Prayest enter into thy chamber do it privately, when thou Repentest, Says David, commune with thine own heart,
and being obserued to talk to himselfe, hereupon being questioned the cause, hee answered, Meditor bonus vt sim. And Seneca mentioneth Sextius in this kinde, who euery night would priuatly examine himselfe, Quod bodiê maesum tuum sanâsti? eui vitio obstitisti? quâ parte meliores? and what custome sayth Seneca, can be more commendable? These beloued, shall arise in iudgement with this generation and condemne it:
and being observed to talk to himself, hereupon being questioned the cause, he answered, Meditor bonus vt sim. And Senecca mentioneth Sextius in this kind, who every night would privately examine himself, Quod bodiê maesum tuum sanâsti? eui vitio obstitisti? quâ parte meliores? and what custom say Senecca, can be more commendable? These Beloved, shall arise in judgement with this generation and condemn it:
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Mourning is to be performed openly, solemnitie expects it, and antiquitie, that constant, wise, and vnpainted Herauld, prescribes it, Coram Abner, the last act of his obsequies, the last tribute of duty. Abner yet carrieth his names, the earth yet carrieth his body, it is not Cadaver, nor Inane corpus anima, it is Sacrarium vitae, not a Carcase, or empty corpse, but as Athanasius well obserueth, the dead body is the vestry and Chappell of life,
Mourning is to be performed openly, solemnity expects it, and antiquity, that constant, wise, and unpainted Herald, prescribes it, Coram Abner, the last act of his obsequies, the last tribute of duty. Abner yet Carrieth his names, the earth yet Carrieth his body, it is not Cadaver, nor Inane corpus anima, it is Sacrarium vitae, not a Carcase, or empty corpse, but as Athanasius well observeth, the dead body is the vestry and Chapel of life,
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life shall visit these desolate roomes, all the offices in this Princely bodie of Abner shall be supplied, the Court is but remoued, Heaven is the standing house, this body againe shall be the bedde chamber of the soule,
life shall visit these desolate rooms, all the Offices in this Princely body of Abner shall be supplied, the Court is but removed, Heaven is the standing house, this body again shall be the Bed chamber of the soul,
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It is no maruaile that Abruham wept when he saw Sara his wife dead, or that Bethshebe wept for her husband, or Eleazar for Aaron his father, or Dauid for Absalon his sonne,
It is no marvel that Abruham wept when he saw Sarah his wife dead, or that Bethshebe wept for her husband, or Eleazar for Aaron his father, or David for Absalom his son,
or Rebecea for Deborah her nurse, or Christ for Lazarus his friend, or Dauid for Abner his Captaine. But that Alexander should so lament when he came to behold the Sepulcher of braue Achilles, or those many in histories to deplore,
or Rebecea for Deborah her nurse, or christ for Lazarus his friend, or David for Abner his Captain. But that Alexander should so lament when he Come to behold the Sepulcher of brave Achilles, or those many in histories to deplore,
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When our Sauiour beheld Ierusalem, he wept ouer it, but when the army of a worthy Conquerour, aboue 1000. yeares after came to behould the ruines and rubbish of the same City, the deuout passions of diuers are very diuers: somewith their eies and hands cast vnto heauen, calling vpon the name of their Sauiour, some prostrat vpon their faces, kissed the ground, as that wherevpon the Redeemer of the world had walked, others ioifully saluted those holy places they had heard so much of, & then first beheld.
When our Saviour beheld Ierusalem, he wept over it, but when the army of a worthy Conqueror, above 1000. Years After Come to behold the ruins and rubbish of the same city, the devout passion of diverse Are very diverse: somewith their eyes and hands cast unto heaven, calling upon the name of their Saviour, Some prostrate upon their faces, kissed the ground, as that whereupon the Redeemer of the world had walked, Others joyfully saluted those holy places they had herd so much of, & then First beheld.
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Our Sauiour, in a holy as well pittiful, as sorrowfull contemplation, beheld the presage of their vtter dissolution and desolation by reason of that horrible contemptuous iniquity of theirs Quod nulla posteritas taceat, sed nulla probet, & therefore vpon a more cause of griefe then these souldiers of ioy, lamented the City,
Our Saviour, in a holy as well pitiful, as sorrowful contemplation, beheld the presage of their utter dissolution and desolation by reason of that horrible contemptuous iniquity of theirs Quod nulla posteritas taceat, sed nulla He may prove, & Therefore upon a more cause of grief then these Soldiers of joy, lamented the city,
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and yet slept not till he came neere to the City, the sight of the City was the seale of his sorrow, Propter Ierusalem hath much more in it then this day can giue mee leaue to deliuer.
and yet slept not till he Come near to the city, the sighed of the city was the seal of his sorrow, Propter Ierusalem hath much more in it then this day can give me leave to deliver.
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and well may Iohn write Lazarus storie, they were both almost in one line in Christs loue, Iohannes dilectus Domini, Lazarus amicus Domini, Iohn the beloued of Christ, Lazarus the friend of Christ. The story is worthy obseruation? Iesus told his Disciples our friend Lazarus sleepeth, they vnderstood him not, the Text saith, Iesus vnderstood it of his death,
and well may John write Lazarus story, they were both almost in one line in Christ love, Iohannes Beloved Domini, Lazarus Amicus Domini, John the Beloved of christ, Lazarus the friend of christ. The story is worthy observation? Iesus told his Disciples our friend Lazarus Sleepeth, they understood him not, the Text Says, Iesus understood it of his death,
Our Sauiour then goeth on his tourney towards Lazarus, hee discourseth all the way concerning Lazarus, yet Iesus wept not, hee meeteth by the way with Martha, and communeth with her about her deare deceased brother, Nondùm fleuit Iesus, Iesus wept not yet.
Our Saviour then Goes on his tourney towards Lazarus, he discourseth all the Way Concerning Lazarus, yet Iesus wept not, he meeteth by the Way with Martha, and communeth with her about her deer deceased brother, Nondùm fleuit Iesus, Iesus wept not yet.
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yet he wept not At length he asked where haue yee laid him, and in his passing thither, the Text saith, Iesus wept, comming neere to the graue, he could not containe: Fleuit Iesus.
yet he wept not At length he asked where have ye laid him, and in his passing thither, the Text Says, Iesus wept, coming near to the graven, he could not contain: Flevit Iesus.
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The Doctrinall obseruation of these words (before Abner) is, that it is the duty of Gods seruants to lament ouer their deceased, and carefully to prouide for their Christian funerals.
The Doctrinal observation of these words (before Abner) is, that it is the duty of God's Servants to lament over their deceased, and carefully to provide for their Christian funerals.
If there were nothing to proue the Lawfulnesse hereof, that one parcell of ground that Abraham bought to consecrate to burials, may iustifie the antiquity and reuerend vse hereof.
If there were nothing to prove the Lawfulness hereof, that one parcel of ground that Abraham bought to consecrate to burials, may justify the antiquity and reverend use hereof.
How honourable were the sepulchers of the Kings of Israell and Iuda, it is a grace to them that had this Epitaph, he was buried with his fathers, the Piles of Pyramides of Egypt be yet in part to bee seene, they were made of that bricke as some record, which the Israelites in the house of their bondage were constrained to make:
How honourable were the sepulchers of the Kings of Israel and Iuda, it is a grace to them that had this Epitaph, he was buried with his Father's, the Piles of Pyramids of Egypt be yet in part to be seen, they were made of that brick as Some record, which the Israelites in the house of their bondage were constrained to make:
In the New Testament wee want not examples of these solemne funerals, that of Stephē may serue for all, holy men carried him to buriall and made lamentation for him.
In the New Testament we want not Examples of these solemn funerals, that of Stephē may serve for all, holy men carried him to burial and made lamentation for him.
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S. Ambrose, as appeareth in the description of his life in this kind was very carefull, those that were honourable in their places, or profitable to the Church, or Common-wealth, or any way to be esteemed good, holy men, he would bewaild their death, and attend their funerals. But it may bee some such Scepticall Cynicall creatures may question,
S. Ambrose, as appears in the description of his life in this kind was very careful, those that were honourable in their places, or profitable to the Church, or Commonwealth, or any Way to be esteemed good, holy men, he would bewailed their death, and attend their funerals. But it may be Some such Sceptical Cynical creatures may question,
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whether such pompe as is vsed in funerals, be lawfull or no, for why should not I thinke that Iudas tribe is not vtterly extinct, whose cry is ad quid perditio haec? To answere all such that part of solemne seruice, the last night, being a portion of the 50 Chapter of Genesis may satisfie all such curious and querulous Inquisitors. Ioseph commands his Phisitians to embaulme old Israel, forty daies the Embalming continued,
whither such pomp as is used in funerals, be lawful or no, for why should not I think that Iudas tribe is not utterly extinct, whose cry is ad quid Perdition haec? To answer all such that part of solemn service, the last night, being a portion of the 50 Chapter of Genesis may satisfy all such curious and querulous Inquisitors. Ioseph commands his Physicians to embaulme old Israel, forty days the Embalming continued,
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then they provided furniture for his funerall, and all the house of Ioseph, and his brethren, and his fathers house, all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, and Chariots and horsemen, and a great company and they made great lamentation. To this may bee added many examples, sacred and prophane as also the Emperous constitutions:
then they provided furniture for his funeral, and all the house of Ioseph, and his brothers, and his Father's house, all the Servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and Chariots and horsemen, and a great company and they made great lamentation. To this may be added many Examples, sacred and profane as also the Emperor constitutions:
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Constantine that appointed 950. officers about funerals, which order Arcadius and Theodosius confirmed, and afterwards Anastasius increased to 1100 and a certaine pension allotted vnto them;
Constantine that appointed 950. Officers about funerals, which order Arcadius and Theodosius confirmed, and afterwards Anastasius increased to 1100 and a certain pension allotted unto them;
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this also established by Leo and Iustinian, some to visit, some to provide necessaries in sicknesse, others to lay out the dead, others to embalme them, others to carry them to buriall,
this also established by Leo and Iustinian, Some to visit, Some to provide necessaries in sickness, Others to lay out the dead, Others to embalm them, Others to carry them to burial,
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Hence then the lawfulnesse of our Christian celebrities and solemnities in funerals, is approved, and hence wee may learne to performe those offices in the last obsequies of our deceased, as knowing that before the Law, vnder the law, after the law, yea even to heathens that knewe not the law, this custome was with reverence and care observed.
Hence then the lawfulness of our Christian celebrities and solemnities in funerals, is approved, and hence we may Learn to perform those Offices in the last obsequies of our deceased, as knowing that before the Law, under the law, After the law, yea even to Heathens that knew not the law, this custom was with Reverence and care observed.
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To morrow wee must remoue our Tents, to morrow we must celebrate a Passover. There is a fourefold Pascha, Pascha populi, Pascha Christi, Pascha in mundum, Pascha è mundo, I am sure we haue a Passeover, and to be performed with bitternes, and as at the Passeover the first borne was slaine, so vnhappy are we that we see the first borne to lie slaine before vs. Shall I say, Abner is slaine? Abner was a Prince, and a great man in Israel by Davids testimonie,
To morrow we must remove our Tents, to morrow we must celebrate a Passover. There is a fourfold Pascha, Pascha People, Pascha Christ, Pascha in Mundum, Pascha è mundo, I am sure we have a Passover, and to be performed with bitterness, and as At the Passover the First born was slain, so unhappy Are we that we see the First born to lie slain before us Shall I say, Abner is slain? Abner was a Prince, and a great man in Israel by Davids testimony,
and David lamenteth him the more, because being a Prince of the blood, he was such a souldier. For certainely the souldier how ever he paceth, the same measure of miserie with the scholar, yet in all ages hath beene ever in high esteeme, til these daies.
and David lamenteth him the more, Because being a Prince of the blood, he was such a soldier. For Certainly the soldier how ever he paceth, the same measure of misery with the scholar, yet in all ages hath been ever in high esteem, till these days.
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The souldiour is the hart, and arme of the state, the vpholder of the King, and the glory of the conquest, the Captaine of the Navy, and the father of the army, and the most laudable improver of his Coūtry.
The soldier is the heart, and arm of the state, the upholder of the King, and the glory of the conquest, the Captain of the Navy, and the father of the army, and the most laudable improver of his Country.
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For alwaies the oliue garlands of Peace be not so glorious as the Laurell wreathes of victory, seeing Peace only keepeth and often rusteth good spirits,
For always the olive garlands of Peace be not so glorious as the Laurel wreathes of victory, seeing Peace only Keepeth and often rusteth good spirits,
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The losse then of a souldier is much, but especially of an Abner a Princely souldiour. Lament then for Abner, the fathers Candle is extinguished, Abner the Champion of Israel is deceased.
The loss then of a soldier is much, but especially of an Abner a Princely soldier. Lament then for Abner, the Father's Candle is extinguished, Abner the Champion of Israel is deceased.
Prince Salomon for wisdome, Prince Iosias so pietie, Prince Alexander for chivalrie, to say no more, noble, holy, chast, virtuous, gracious Prince Henry lieth dead before vs. He, He is dead, who while he lived, was a perpetuall Paradise, every season that he shewd himselfe in a perpetuall spring, every exercise wherein he was seene a speciall felicitie: Hee, He is dead before vs, who while hee lived was so holy in his morning and evening, publike and private devotions, so gratious a Protector of truth, so true an enimie to Popish falsehood, so faithfull to God, dutifull to Parents, pious in his life, patient in his death, respectfull of his deserving servants, and so respected of all the world. Hee, Hee is dead;
Prince Solomon for Wisdom, Prince Iosias so piety, Prince Alexander for chivalry, to say no more, noble, holy, chaste, virtuous, gracious Prince Henry lies dead before us He, He is dead, who while he lived, was a perpetual Paradise, every season that he showed himself in a perpetual spring, every exercise wherein he was seen a special felicity: He, He is dead before us, who while he lived was so holy in his morning and evening, public and private devotions, so gracious a Protector of truth, so true an enemy to Popish falsehood, so faithful to God, dutiful to Parents, pious in his life, patient in his death, respectful of his deserving Servants, and so respected of all the world. He, He is dead;
that blessed Modell of heaven his face is covered till the latter day, those shining lamps his eies in whose light there was life to the beholders, they bee 〈 … 〉 giue over shining, Those 〈 … 〉 we haue kissed, be closed and 〈 … 〉 shall open.
that blessed Model of heaven his face is covered till the latter day, those shining lamps his eyes in whose Light there was life to the beholders, they bee 〈 … 〉 give over shining, Those 〈 … 〉 we have kissed, be closed and 〈 … 〉 shall open.
Eamus. 〈 … 〉 let vs goe and die with him, 〈 … 〉 he shall not return to vs. 〈 … 〉 •••ourable Religious, and every way 〈 … 〉 Fare yee well, The 〈 … 〉 as I haue of sorrow 〈 … 〉 Apostles salutatiō to those 〈 … 〉 yee well, bee perfit, 〈 … 〉 one 〈 … 〉 of good comfort, and 〈 … 〉 ever with you, and so I commend 〈 … 〉 of power to establish you, to him that 〈 … 〉 falling, and sent you blamelesse 〈 … 〉 exceeding ioy, To the 〈 … 〉 maiestie, dominion 〈 … 〉 Amen. FINIS.
Eamus. 〈 … 〉 let us go and die with him, 〈 … 〉 he shall not return to us 〈 … 〉 •••ourable Religious, and every Way 〈 … 〉 Fare ye well, The 〈 … 〉 as I have of sorrow 〈 … 〉 Apostles salutation to those 〈 … 〉 ye well, be perfect, 〈 … 〉 one 〈 … 〉 of good Comfort, and 〈 … 〉 ever with you, and so I commend 〈 … 〉 of power to establish you, to him that 〈 … 〉 falling, and sent you blameless 〈 … 〉 exceeding joy, To the 〈 … 〉 majesty, dominion 〈 … 〉 Amen. FINIS.
Cambden. Brit. 164 1 Ed. 1. sonne to Hen. 3. 2 Edw. blacke Prince sonne to Edw. 3. 3. Rich. of Burdeaux sonne to Ed. black Prince 4 Hen. sonne of Hen 4. 5 Ed. son, H. 6. 6 Ed. sonne K. Hen 4. 7 Ed. sonne K Richard. 8 Arthur sonne to Hen. 8. No more created but those: Ed. 6. not invested by Patent, nor created.
Camden. Brit. 164 1 Ed. 1. son to Hen. 3. 2 Edward black Prince son to Edward 3. 3. Rich. of Burdeaux son to Ed. black Prince 4 Hen. son of Hen 4. 5 Ed. son, H. 6. 6 Ed. son K. Hen 4. 7 Ed. son K Richard. 8 Arthur son to Hen. 8. No more created but those: Ed. 6. not invested by Patent, nor created.
