A sermon preach'd at St. Michael Crooked-Lane September the 8th. 1700 Upon occasion of the death of His Illustrious Highness the Duke of Gloucester· By James Gardiner, M.A. rector of the said parish.
HAVING observed in Print, that the Commissioners of the Late General Assembly in SCOTLAND, have thought it highly necessary, to oblige all the Lords People in that Church and Kingdom to a Solemn Fast, (as on Thursday, the 29th Day of August last) to Humble themselves greatly before God, in consideration of the sad Disappointments of Endeavours and Ʋndertakings for Advancing the Trade,
HAVING observed in Print, that the Commissioners of the Late General Assembly in SCOTLAND, have Thought it highly necessary, to oblige all the lords People in that Church and Kingdom to a Solemn Fast, (as on Thursday, the 29th Day of August last) to Humble themselves greatly before God, in consideration of the sad Disappointments of Endeavours and Ʋndertakings for Advancing the Trade,
and more especially (in consideration) of their Slighting and Misimproving the Purity and Plenty of Gospel-Ordinances — and other their Sins, which they know 〈 ◊ 〉 themselves to be Guilty of. HAVING Observed this, I say;
and more especially (in consideration) of their Slighting and Misimproving the Purity and Plenty of Gospel ordinances — and other their Sins, which they know 〈 ◊ 〉 themselves to be Guilty of. HAVING Observed this, I say;
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How much more ought we of this Establish'd Church and Nation (tho' we have not the Formality of a Proclamation in the Case) to Mourn, every Family apart; the Family of the House of David apart — the Family of the House of Nathan apart — the Family of the House of Levi apart — the Family of Shimei apart;
How much more ought we of this Established Church and nation (though we have not the Formality of a Proclamation in the Case) to Mourn, every Family apart; the Family of the House of David apart — the Family of the House of Nathan apart — the Family of the House of Levi apart — the Family of Shimei apart;
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Every Family apart, and their Wives apart for those Iniquities, and Abominations, which have caused the Lord, to whom Vengeance belongeth, to shew himself.
Every Family apart, and their Wives apart for those Iniquities, and Abominations, which have caused the Lord, to whom Vengeance belongeth, to show himself.
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IT was the Immorality, the Sin of the Nation, which hasten'd the Death of the Late V. Arch-Bishop Tenison's Sermon at Her Majesties Death, p. 20. QUEEN (the Blessed QUEEN) as a Judgment, saith our Excellent Arch-Bishop; and with Shame,
IT was the Immorality, the since of the nation, which hastened the Death of the Late V. Arch-Bishop Tenison's Sermon At Her Majesties Death, p. 20. QUEEN (the Blessed QUEEN) as a Judgement, Says our Excellent Arch-Bishop; and with Shame,
and Confusion of Face we may speak the Words, the sad Truth, over again, That it is the Immorality, the Sin of the Nation, which hasten'd the Death of the Duke too.
and Confusion of Face we may speak the Words, the sad Truth, over again, That it is the Immorality, the since of the nation, which hastened the Death of the Duke too.
And, thus much indeed was told us if we had had an Understanding Heart, almost in the same Melancholy Breath (as if it was Immediately Reveal'd to Our Most Reverend Father) when He Subjoyns, The Light shone, and we followed not it's Direction,
And, thus much indeed was told us if we had had an Understanding Heart, almost in the same Melancholy Breath (as if it was Immediately Revealed to Our Most Reverend Father) when He Subjoins, The Light shone, and we followed not it's Direction,
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NOT unlike these, are the Words of another Worthy Prelate; V. Bishop of Bangor's Sermon on 30 of January, 1695 / 6 p. 29. God (saith He) hath shewed us a Token of his Heavy Displeasure against us, in taking away that Excellent QƲEEN, the Great Blessing and Glory of our Church and Nation:
NOT unlike these, Are the Words of Another Worthy Prelate; V. Bishop of Bangor's Sermon on 30 of January, 1695 / 6 p. 29. God (Says He) hath showed us a Token of his Heavy Displeasure against us, in taking away that Excellent QƲEEN, the Great Blessing and Glory of our Church and nation:
SINCE, therefore, the Lord could no longer forbear, because of the Evil of our Doings, the Blow of the Axe, at the Fall of the Cedar, should Ring thro' the Forrest, and a Dreadful Shriek be heard thro' the Whole Wood; Howl Fir-tree, for the Cedar is fallen.
SINCE, Therefore, the Lord could no longer forbear, Because of the Evil of our Doings, the Blow of the Axe, At the Fallen of the Cedar, should Ring through the Forest, and a Dreadful Shriek be herd through the whole Wood; Howl Fir-tree, for the Cedar is fallen.
THESE Words have a vast Spirit in them, and in our own Language, (for Trees have been made Vocal, not only amongst Profane, but Sacred Authors) Speak thus much, viz. I.
THESE Words have a vast Spirit in them, and in our own Language, (for Trees have been made Vocal, not only among Profane, but Sacred Authors) Speak thus much, viz. I.
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II. THAT Great Men must fall by the Stroak of Death, and retire into their Graves as well as others. III. THAT the Death of Great and Public Persons should be signally Remark'd, and deeply Lamented. Of these in their Order. I.
II THAT Great Men must fallen by the Stroke of Death, and retire into their Graves as well as Others. III. THAT the Death of Great and Public Persons should be signally Remarked, and deeply Lamented. Of these in their Order. I.
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IT has been said indeed, and stickled for, (and Those there are still, I'm afraid, in Reserve, who wo'd make special Ʋse of this Doctrine, were it in their Power ) that Princes, (Men Noble by Birth, Discent, or Blood, ) ought to be canton'd into the Commen Level; that there is not any such thing as a distinction amongst Men, in respect or of Dignity or Fortune; but a perfect Equality; and that therefore they ought to be brought down to a common Talley. Such a wretched Principle this, (like Procrustes 's Bed, which would wrac, or cramp all Men into One Size, or Stature;) that there is not a Creature under Heaven,
IT has been said indeed, and stickled for, (and Those there Are still, I'm afraid, in Reserve, who wooed make special Ʋse of this Doctrine, were it in their Power) that Princes, (Men Noble by Birth, Dissent, or Blood,) ought to be cantoned into the Come Level; that there is not any such thing as a distinction among Men, in respect or of Dignity or Fortune; but a perfect Equality; and that Therefore they ought to be brought down to a Common Talley. Such a wretched Principle this, (like Procrustes is Bed, which would wrac, or cramp all Men into One Size, or Stature;) that there is not a Creature under Heaven,
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whether Beast of the Field, or Fowl of the Air, or Fish of the Sea, or Plant of the Ground, but at Once sufficiently confutes the Folly, and testifies against the Impiety of it: and, by consequence, its Extravagant Abetters (which, one would think, could be none,
whither Beast of the Field, or Fowl of the Air, or Fish of the Sea, or Plant of the Ground, but At Once sufficiently confutes the Folly, and Testifies against the Impiety of it: and, by consequence, its Extravagant Abetters (which, one would think, could be none,
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but an High-way Man, or Banditi) are sunk not onely below Christians, and Men, but Brutes, and Inanimate Beings. Not a Creature under Heaven did I say? Nay, in the Heavens above us, What Observable Distinctions are there!
but an Highway Man, or Banditi) Are sunk not only below Christians, and Men, but Brutus's, and Inanimate Beings. Not a Creature under Heaven did I say? Nay, in the Heavens above us, What Observable Distinctions Are there!
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THERE is an Hierarchy amongst the Angels, both those who are so by Nature, and those who are such by Office, and Denomination. There are Principalities in the Heavenly Places;
THERE is an Hierarchy among the Angels, both those who Are so by Nature, and those who Are such by Office, and Denomination. There Are Principalities in the Heavenly Places;
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BESIDES the Sun and Moon, the King and Queen of Heaven, there is a kind of Peerage, Stars of the first Magnitude, 'twixt them, and the Common People of the Skyes.
BESIDE the Sun and Moon, the King and Queen of Heaven, there is a kind of Peerage, Stars of the First Magnitude, betwixt them, and the Common People of the Skies.
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And, as there is One Glory of the Sun, another Glory of the Moon, and another Glory of the Stars, for one Star differs from another Star in Glory, God having not level'd them either in Height, or Magnitude: So there is one Terrestrial Glory of Kings, and another Glory of Nobles, and another Glory of the Common People; and these have not the same Glory in Common, even amongst them, one Man differs from another Man in this Worldly Glory.
And, as there is One Glory of the Sun, Another Glory of the Moon, and Another Glory of the Stars, for one Star differs from Another Star in Glory, God having not leveled them either in Height, or Magnitude: So there is one Terrestrial Glory of Kings, and Another Glory of Nobles, and Another Glory of the Common People; and these have not the same Glory in Common, even among them, one Man differs from Another Man in this Worldly Glory.
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and on the other side that there are the Mighty of the Land , the Honourable Person , Men of high Degree , the Shields of the Earth , So Great, that they are called Mountains of Israel ,
and on the other side that there Are the Mighty of the Land, the Honourable Person, Men of high Degree, the Shields of the Earth, So Great, that they Are called Mountains of Israel,
but all Men must be alike, and brought down to a Par, Why is Joseph called the Second Man in the Kingdom? Joseph of Arimathea an Honourable Councellour? Festus spoken of by the way of Noble? And the dear Jesus himself compar'd to a Nobleman?
but all Men must be alike, and brought down to a Par, Why is Joseph called the Second Man in the Kingdom? Joseph of Arimathea an Honourable Counselor? Festus spoken of by the Way of Noble? And the dear jesus himself compared to a Nobleman?
WAS there ever any Nation heard of that allow'd not Degrees, and Terms of Distance? That cannot give most clear Images, and Impressions of them to very good Advantage?
WAS there ever any nation herd of that allowed not Degrees, and Terms of Distance? That cannot give most clear Images, and Impressions of them to very good Advantage?
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or Nation support it self where there is neither Government nor Order, neither Managery, Guidance, nor Superiority. And therefore They that would thus Democratically argue,
or nation support it self where there is neither Government nor Order, neither Managery, Guidance, nor Superiority. And Therefore They that would thus Democratically argue,
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LET none therefore dare to wrest from you your Titles ye Men of Honour, or the Distinctions of your Qualities ye Men of Renown; maintain your Crests, and your Rights, for ye are Cedars, and not the vile Crabstock, nor the Brier and Thorn, which cannot be taken with Hands,
LET none Therefore Dare to wrest from you your Titles you Men of Honour, or the Distinctions of your Qualities you Men of Renown; maintain your Crests, and your Rights, for you Are Cedars, and not the vile crabstock, nor the Brier and Thorn, which cannot be taken with Hands,
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Look to the Rock our of which you were hewn, and let the Praises of God be ever in your Mouth, that hath caused your Lott to fall in such a good Place;
Look to the Rock our of which you were hewn, and let the Praises of God be ever in your Mouth, that hath caused your Lot to fallen in such a good Place;
They are called Fools to their Faces, that have a Price in their Hands, and yet will not permit Religious Practise to correspond with Ability. How is God Almighty offended,
They Are called Fools to their Faces, that have a Price in their Hands, and yet will not permit Religious Practise to correspond with Ability. How is God Almighty offended,
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when He had planted a Noble Vine, and it turned into a degenerate Plant! It was dismal when Jeremy went unto the Great Men, thinking that they had known the Way of the Lord,
when He had planted a Noble Vine, and it turned into a degenerate Plant! It was dismal when Jeremiah went unto the Great Men, thinking that they had known the Way of the Lord,
3. LASTLY, Thus much, from the Premises, may be Suggested without offending against the Rules of Decency, viz. That they ought to be as really servisable,
3. LASTLY, Thus much, from the Premises, may be Suggested without offending against the Rules of Decency, viz. That they ought to be as really servisable,
That they be of a ductile Temper, benign, and placid in their Expressions; (the Cedar, you know, is not rough and knotty, but smooth and pleasant; ) sweet, and obliging in deportment;
That they be of a ductile Temper, benign, and placid in their Expressions; (the Cedar, you know, is not rough and knotty, but smooth and pleasant;) sweet, and obliging in deportment;
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not swell'd with Conceit, not strutting, and looking down with Contempt upon the Creation; but free and easie to be intreated, making use of the soft, still Voice,
not swelled with Conceit, not strutting, and looking down with Contempt upon the Creation; but free and easy to be entreated, making use of the soft, still Voice,
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as Hierocles said, then should a Man, the Man of Splendour and Capacity especially, be ever Sacrificing to this Numen, always contriving how to be serviceable in his Circle, before that Time comes,
as Hierocles said, then should a Man, the Man of Splendour and Capacity especially, be ever Sacrificing to this Numen, always contriving how to be serviceable in his Circle, before that Time comes,
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The Loftiest Cedars in Lebanon, and the Goodliest Oakes in Bashan must down, as sure as the Sycamors in the Valley, or Willows by the Waterbrooks. This Truth, that God accepts not the Persons of Princes, nor regards the Rich more then the Poor, is Written indelebly in their very Dust;
The Loftiest Cedars in Lebanon, and the Goodliest Oaks in Bashan must down, as sure as the Sycamores in the Valley, or Willows by the Waterbrooks. This Truth, that God accepts not the Persons of Princes, nor regards the Rich more then the Poor, is Written indelibly in their very Dust;
and the One must be content to mingle Ashes with the Other. It is to their Persons, as it is to their Habitations; Destruction takes hold upon Castles, and Abbies, as well as the Mud wall and Thatch of the Cottager: Neither is it any more trouble for Death to pull the strongest Prince out of his Palace (and that it will come to at last ) than to turn a Beggar out of his House of Hurdles.
and the One must be content to mingle Ashes with the Other. It is to their Persons, as it is to their Habitations; Destruction Takes hold upon Castles, and Abbeys, as well as the Mud wall and Thatch of the Cottager: Neither is it any more trouble for Death to pull the Strongest Prince out of his Palace (and that it will come to At last) than to turn a Beggar out of his House of Hurdles.
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certain it is, since they are part of Adam's sinful Progeny, that die they must; their strength is not the strength of Stones, which yet the very drops of Water wear out;
certain it is, since they Are part of Adam's sinful Progeny, that die they must; their strength is not the strength of Stones, which yet the very drops of Water wear out;
DEATH, like Caesar, Taxes the Whole World, and his Mortal Sythe Mows down the Lilies of the Crown, as well as the Grass of the Field. The Mighty of the Earth have no more Dominion over it then the British King Canutus of Kent had against the Seas incroaching upon his Throne.
DEATH, like Caesar, Taxes the whole World, and his Mortal Sith Mows down the Lilies of the Crown, as well as the Grass of the Field. The Mighty of the Earth have no more Dominion over it then the Brit King Canute of Kenned had against the Seas encroaching upon his Throne.
Those who have a just Power of Life and Death, as to their Subjests, have none over their own, to prolong their Lives, or protract their Deaths one moment.
Those who have a just Power of Life and Death, as to their Subjects, have none over their own, to prolong their Lives, or protract their Death's one moment.
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and Darkness before thee, may take up this Proverb against thee, and say, Art Thou also become weak as we? Art thou also become vanity like unto us? The Globe at One end of the Library, and the Skeleton at the Other, was a pretty Emblem of what we are now Discoursing,
and Darkness before thee, may take up this Proverb against thee, and say, Art Thou also become weak as we? Art thou also become vanity like unto us? The Globe At One end of the Library, and the Skeleton At the Other, was a pretty Emblem of what we Are now Discoursing,
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and may signifie thus much, that supposing a Man Master of the Whole Ball, yet his Spirit shall be taken from Him, that He may be dissolved and become Earth .
and may signify thus much, that supposing a Man Master of the whole Ball, yet his Spirit shall be taken from Him, that He may be dissolved and become Earth.
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WHATEVER course God gives to our Fortune, Nature will certainly maintain and keep hers; and make the Pulse beat alike in Men of High degree, and those that are obscure; and will inflame both alike with Fevers,
WHATEVER course God gives to our Fortune, Nature will Certainly maintain and keep hers; and make the Pulse beatrice alike in Men of High degree, and those that Are Obscure; and will inflame both alike with Fevers,
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and chill both alike with Rheums, and finally close the Eyes of both alike by Death, which draws the Curtain of the Stage, and then the Comedy of Fartune is at an End;
and chill both alike with Rheums, and finally close the Eyes of both alike by Death, which draws the Curtain of the Stage, and then the Comedy of Fartune is At an End;
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and that the Ignoble Dust? for, in Death, there is neither Small nor Great, neither Male nor Female, neither Bond, nor Free; the Greatest shall lye as low as the Meanest; every One there shall be but as his Neighbour,
and that the Ignoble Dust? for, in Death, there is neither Small nor Great, neither Male nor Female, neither Bound, nor Free; the Greatest shall lie as low as the Meanest; every One there shall be but as his Neighbour,
or hinder God's Covenant of Day and Night, as to preserve Men of what Names or Titles soever Dignify'd or Distinguish'd, from going to the Place appointed for all Living.
or hinder God's Covenant of Day and Night, as to preserve Men of what Names or Titles soever Dignified or Distinguished, from going to the Place appointed for all Living.
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Some walk indeed on the Golden Sands, others in Dirt and Mire; but the same Ʋncontroulable Necessity involues all; and whatsoever the Way be, Plea ant or Troublesome, yet every One passeth in it with equal steps, measur'd by the same invariable Spaces of Hours, and Days and arrive at the same common End of Life. Again,
some walk indeed on the Golden Sands, Others in Dirt and Mire; but the same Ʋncontroulable Necessity involves all; and whatsoever the Way be, Plea Ant or Troublesome, yet every One passes in it with equal steps, measured by the same invariable Spaces of Hours, and Days and arrive At the same Common End of Life. Again,
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But is this a Truth so Universal that it admitts of no Exception? Are not the Princes, and Herves of the World exempted? Have not They something in them that may be a Preservative from, the insults at least of this Tyrant Death? Something that They may, upon Occasion, plead against the Common Fate? The Prophet seems to agree to this,
But is this a Truth so Universal that it admits of no Exception? are not the Princes, and Herves of the World exempted? Have not They something in them that may be a Preservative from, the insults At least of this Tyrant Death? Something that They may, upon Occasion, plead against the Common Fate? The Prophet seems to agree to this,
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yet are they still perishing, still fading, and will wither away of themselves. Again, VERILY Every Man at his best Estate is altogether Vanity. Every Word strangely Emphatical!
yet Are they still perishing, still fading, and will wither away of themselves. Again, VERILY Every Man At his best Estate is altogether Vanity. Every Word strangely Emphatical!
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In the Original it runs, Every Man is every Vanity. Imagine what Vanity you will, Man is that. This is the true, perfect Mapp of the Little World Man, drawn and Colour'd by the Pen of the Royal Prophet as his Hand was guided by the Holy Ghost. Behold, I shew you a Mystery; The Lesser World Man, is more comprehensive of Vanity than the greater. Again,
In the Original it runs, Every Man is every Vanity. Imagine what Vanity you will, Man is that. This is the true, perfect Map of the Little World Man, drawn and Coloured by the Pen of the Royal Prophet as his Hand was guided by the Holy Ghost. Behold, I show you a Mystery; The Lesser World Man, is more comprehensive of Vanity than the greater. Again,
Upon which account, it's highly probable, that Man is not here express'd by that common word Adam, which tells him how that He was basely born from the Earth, and derives from the Ground;
Upon which account, it's highly probable, that Man is not Here expressed by that Common word Adam, which tells him how that He was basely born from the Earth, and derives from the Ground;
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but Geber he is called, which represents Man in his most topping Circumstances either of Honour or Greatness; in the best and greatest Figure that possibly he can make? Q. D. What Great, what Mighty Man is there, that liveth and shall not see Death? Once More,
but Geber he is called, which represents Man in his most topping circumstances either of Honour or Greatness; in the best and greatest Figure that possibly he can make? Q. D. What Great, what Mighty Man is there, that lives and shall not see Death? Once More,
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but it is all but tanquam Lumina illuminata, as Stars are Lighted from the Taper of the Sun; all Earthly Majesty being but a Ray of that which is Omnipotent and Independent above in Heaven:
but it is all but tanquam Lumina Illuminata, as Stars Are Lighted from the Taper of the Sun; all Earthly Majesty being but a Ray of that which is Omnipotent and Independent above in Heaven:
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yet in the frame, and Substance of their Bodies are of the same Materials with the poorest Creature you can meet in the Streets: So that it is certain,
yet in the frame, and Substance of their Bodies Are of the same Materials with the Poorest Creature you can meet in the Streets: So that it is certain,
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and more Subject to Violent Death then the Inferiour Part of Mankind? Of the Kings of Judah from Rehoboam down to Zedekiah there were in Number Twenty Six of them, that is, almost a Third part Slain:
and more Subject to Violent Death then the Inferior Part of Mankind? Of the Kings of Judah from Rehoboam down to Zedekiah there were in Number Twenty Six of them, that is, almost a Third part Slave:
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And if we look into our own Stories, and our English Chronicles, they are all Bloody; from the Conquest downward of Three and Twenty deceased Princes we find Eight, that is more then a Third part, Slain.
And if we look into our own Stories, and our English Chronicles, they Are all Bloody; from the Conquest downward of Three and Twenty deceased Princes we find Eight, that is more then a Third part, Slain.
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But why this Pains-taking, you may say, to make out a Truth which Every Hour of the Day Demonstrates, and none doubt of in their retired Thoughts? Let it be so;
But why this Painstaking, you may say, to make out a Truth which Every Hour of the Day Demonstrates, and none doubt of in their retired Thoughts? Let it be so;
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and a Practical, Sanctify'd, and Reduplicative One, when we know the Truth as we ought to know it, by Influenceing our Wills, tempering our Affections,
and a Practical, Sanctified, and Reduplicative One, when we know the Truth as we ought to know it, by Influencing our Wills, tempering our Affections,
and steering all the Courses and Passages of our Lives, which is called by the Apostle a Knowledge according to Godliness, and knowing of the Truth as it is in Jesus, it may be feared we do not know this Truth (in this Sense) as common as it is.
and steering all the Courses and Passages of our Lives, which is called by the Apostle a Knowledge according to Godliness, and knowing of the Truth as it is in jesus, it may be feared we do not know this Truth (in this Sense) as Common as it is.
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David understood the Difficulty of it, and therefore about to make a Sermon of Man's Frailty, He begins thus, I will incline mine Ear to a Parable, I will open my dark sayings .
David understood the Difficulty of it, and Therefore about to make a Sermon of Man's Frailty, He begins thus, I will incline mine Ear to a Parable, I will open my dark sayings.
and since ye know not the Hour that this Arch-Thief will come to break up this sorry, little House of Clay, which the Soul of the Greatest Man is confined to, no higher usually than Two Yards,
and since you know not the Hour that this Arch-Thief will come to break up this sorry, little House of Clay, which the Soul of the Greatest Man is confined to, no higher usually than Two Yards,
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if so high, but nothing over; Watch with a Watch more jealous than Besieged Cities keep, that have their Eyes and Ears open to all Alarms, to every approach,
if so high, but nothing over; Watch with a Watch more jealous than Besieged Cities keep, that have their Eyes and Ears open to all Alarms, to every approach,
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and let my last End be like His. Let it never be observed that there is the least shadow of Likeness 'twixt them and Him we read of in Luke 12.19. Who from the abundance of his Wealth thought he should live a prodigious while, saying, Thou hast Goods laid up for many Years, Soul take thine Ease, eat, drink and be merry;
and let my last End be like His. Let it never be observed that there is the least shadow of Likeness betwixt them and Him we read of in Lycia 12.19. Who from the abundance of his Wealth Thought he should live a prodigious while, saying, Thou hast Goods laid up for many years, Soul take thine Ease, eat, drink and be merry;
(as if nothing wo'd destroy but starving:) since they know how unexpectedly he received his due Character for that his vain assurance — for, God said unto Him, thou Fool — and the Punishment of it too, This Night shall thy Soul be required of thee:
(as if nothing wooed destroy but starving:) since they know how unexpectedly he received his due Character for that his vain assurance — for, God said unto Him, thou Fool — and the Punishment of it too, This Night shall thy Soul be required of thee:
Rather let this Light and Ʋnderstanding and Excellent Wisdom be found in them, (since they have not a Power over the Spirit to retain the Spirit,) by Temperance and Humility of Soul (which afford a particular Scene of Pleasure ) to enjoy what is given, with Patience attending the Appointment of God,
Rather let this Light and Ʋnderstanding and Excellent Wisdom be found in them, (since they have not a Power over the Spirit to retain the Spirit,) by Temperance and Humility of Soul (which afford a particular Scene of Pleasure) to enjoy what is given, with Patience attending the Appointment of God,
How ridiculous wo'd he be that sho'd bestow much Time to hew, and square, and polish Cakes of Ice, in order to Build him a Splendid Palace, which he should fancy to be comparable to the Etherial Mansions of Heaven? A Sober thought upon the Matter of our Bodies, that we are onely a Lump of Clay, a little refined Dust, that moves and breaths for a Moment, but drops immediately into its First Principles, wo'd cure the most Arrogant and Exalted of the Folly of Pride and the Madness thereof:
How ridiculous wooed he be that shoed bestow much Time to hew, and square, and polish Cakes of Ice, in order to Built him a Splendid Palace, which he should fancy to be comparable to the Etherial Mansions of Heaven? A Sobrium Thought upon the Matter of our Bodies, that we Are only a Lump of Clay, a little refined Dust, that moves and breathes for a Moment, but drops immediately into its First Principles, wooed cure the most Arrogant and Exalted of the Folly of Pride and the Madness thereof:
And the same shame would happen to Ʋs upon the Reflection, that doth to the Bird upon the sight of the black Foot, after it hath been spreading, and perusing its gaudy Train of Feathers.
And the same shame would happen to Ʋs upon the Reflection, that does to the Bird upon the sighed of the black Foot, After it hath been spreading, and perusing its gaudy Train of Feathers.
HEAR this all ye Guilded Potsheards of the Earth, ye Great Ones that wo'd fain nestle in the Clouds, and in your soaring Thoughts, with that proud Persian, Sapor, write Brother to the Sun and Moon; that have deify'd your selves in your own Imaginations of your Heaven upon Earth; hear this, and rouze your selves from your bewitching Dreams; submit to what Sense, and Reason, and Experience, and Scriptures speak so loud;
HEAR this all you Guilded Potsherds of the Earth, you Great Ones that wooed fain nestle in the Clouds, and in your soaring Thoughts, with that proud Persian, Sapor, write Brother to the Sun and Moon; that have deified your selves in your own Imaginations of your Heaven upon Earth; hear this, and rouse your selves from your bewitching Dreams; submit to what Sense, and Reason, and Experience, and Scriptures speak so loud;
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(2.) IT is to Ʋs; It speaks that we repose not our Confidence in any Son of Man, let him appear never so big, and lofty: Because, this will be to make Falshood our Refuge,
(2.) IT is to Ʋs; It speaks that we repose not our Confidence in any Son of Man, let him appear never so big, and lofty: Because, this will be to make Falsehood our Refuge,
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and to hide our selves under Vanity. The Duty that we owe to those in Eminency is Faithfulness, and Obedience, not Considence, and Trust. Alas! What can Dust do for Dust? If the weak trust in the weak, how shall it be made strong? Affiance is an Act due from the Creature onely unto God, whose is the Power, and whose is the Dominion; and an high Affront we offer his Majesty,
and to hide our selves under Vanity. The Duty that we owe to those in Eminency is Faithfulness, and obedience, not Confidence, and Trust. Alas! What can Dust do for Dust? If the weak trust in the weak, how shall it be made strong? Affiance is an Act due from the Creature only unto God, whose is the Power, and whose is the Dominion; and an high Affront we offer his Majesty,
and turn our Golden Ear-rings into an Idol. And most certainly true it will be found in the Conclusion, That never any Persons smarted more under the Disappointment of their towering Expectations,
and turn our Golden Earrings into an Idol. And most Certainly true it will be found in the Conclusion, That never any Persons smarted more under the Disappointment of their towering Expectations,
nor in the Son of Man in whom there is no Help; (it is not tanti, not worth the while;) His Breath goeth forth, he returneth to his Earth, in that day all his Thoughts perish .
nor in the Son of Man in whom there is no Help; (it is not tanti, not worth the while;) His Breath Goes forth, he returns to his Earth, in that day all his Thoughts perish.
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But altho' we are not to rely or stay upon them, yet know this too, that it is a Sin against all Conscience and Equity not to make doleful Resentments upon, not to eye the hand of God in the Death of the Princes of the People; which calls to mind the Third and last Proposition, viz.
But although we Are not to rely or stay upon them, yet know this too, that it is a since against all Conscience and Equity not to make doleful Resentments upon, not to eye the hand of God in the Death of the Princes of the People; which calls to mind the Third and last Proposition, viz.
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Can any Man forbid, or fault this Holy Water? Who would not be Baptiz'd in such a Fountain? If that Tyrant, John Basiliwic of Muscovy, exacted Phialas sudore plenas, the Sweat wiped off his Subjects Brows, to be preserv'd in Glasses, purely for Him to look upon;
Can any Man forbid, or fault this Holy Water? Who would not be Baptized in such a Fountain? If that Tyrant, John Basiliwic of Muscovy, exacted Phialas Sudore plenas, the Sweat wiped off his Subject's Brows, to be preserved in Glasses, purely for Him to look upon;
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Certainly it may be justly expected, when a Vertuous Prince is taken away, not onely that the Eyelids should gush out, and that the Publick Face of the Nation sho'd be bedew'd with Tears;
Certainly it may be justly expected, when a Virtuous Prince is taken away, not only that the Eyelids should gush out, and that the Public Face of the nation shoed be bedewed with Tears;
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not onely of such who have dropt away with Age, but theirs who have been blasted in the Tenderness of Youth. All Judah and Jerusalem Mourned for Josiah.
not only of such who have dropped away with Age, but theirs who have been blasted in the Tenderness of Youth. All Judah and Jerusalem Mourned for Josiah.
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as the Priest and the Levite did by the Wounded Man, and have no Sense, or Impression of the Blow? What! no more than, That which Dies, e'en let it Dye;
as the Priest and the Levite did by the Wounded Man, and have no Sense, or Impression of the Blow? What! no more than, That which Die, even let it Die;
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Nay, which is worse, can you be pleased at the stroak, and express your Odious Joys at the Breach? Like the Inhabitants of the Earth, who rejoyced when the Two Witnesses were Kill'd, and sent Gifts one to another .
Nay, which is Worse, can you be pleased At the stroke, and express your Odious Joys At the Breach? Like the Inhabitants of the Earth, who rejoiced when the Two Witnesses were Killed, and sent Gifts one to Another.
and recover'd us by the Hand of our now Dread Sovereign, and we all saw the Great things were done for Ʋs, whereof we were — Scandalously unthankful: For which Iniquity we received of the Lord a just Punishment in the Death of the Late QƲEEN: But yet, in the midst of that Judgment he remembred Mercy; and,
and recovered us by the Hand of our now Dread Sovereign, and we all saw the Great things were done for Ʋs, whereof we were — Scandalously unthankful: For which Iniquity we received of the Lord a just Punishment in the Death of the Late QƲEEN: But yet, in the midst of that Judgement he remembered Mercy; and,
Insomuch, that Death is come up again into our Windows, and enter'd into our Palaces, and God hath taken away a Prince in his Anger. So that our Condition too much resembles that of Jerusalem, which the Mournful Prophet bewails in the 55th Chapter, v. 18. There is none to guide her of all the Sons she hath brought forth,
Insomuch, that Death is come up again into our Windows, and entered into our Palaces, and God hath taken away a Prince in his Anger. So that our Condition too much resembles that of Jerusalem, which the Mournful Prophet bewails in the 55th Chapter, v. 18. There is none to guide her of all the Sons she hath brought forth,
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and Government upon them, and then he tells them, not (Sarim) but (Sirin) not Princes, but Thorns s•o'd come up in her Palaces; not (Chorim) but (Chochim) not Nobles, but Brambles in the Fortresses thereof;
and Government upon them, and then he tells them, not (Sarin) but (Syriac) not Princes, but Thorns s•oed come up in her Palaces; not (Chorim) but (Chochim) not Nobles, but Brambles in the Fortresses thereof;
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and it sho'd be an Habitation for Dragons, and a Court for Owles. God forbid that ever our Island sho••d be made a Spectacle to Men and Angels in this respect.
and it shoed be an Habitation for Dragons, and a Court for Owls. God forbid that ever our Island sho••d be made a Spectacle to Men and Angels in this respect.
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What tho' we be ranged under Contrary Perswasions, and a Diversity of Judgments and Opinions is amongst us; yet, were our Hearts Ʋnited in the Fear of God, could we Walk by the same Rule, in turning to the Lord,
What though we be ranged under Contrary Persuasions, and a Diversity of Judgments and Opinions is among us; yet, were our Hearts Ʋnited in the fear of God, could we Walk by the same Rule, in turning to the Lord,
let them Continue to Shake our Foundations with the Engine of their Brain, and their Subtilty; and call in all the Devils in Hell to their Consultation, and Gather together the Kings of the Earth against us;
let them Continue to Shake our Foundations with the Engine of their Brain, and their Subtlety; and call in all the Devils in Hell to their Consultation, and Gather together the Kings of the Earth against us;
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for the Lord s with us, and the God of Jacob is our Refuge. To which God and Lord be Ascrib'd all Honour, Power and Praise, by both Worlds, now and over. Amen. FINIS.
for the Lord s with us, and the God of Jacob is our Refuge. To which God and Lord be Ascribed all Honour, Power and Praise, by both World's, now and over. Amen. FINIS.
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There is nothing in these words of an NONLATINALPHABET, as Pope John 22d. would gather out of them; as tho' after Death his Soul should Sleep, and think of Nothing: What they express is, that all his great glistering thoughts when alive, at Death come to Nothing.
There is nothing in these words of an, as Pope John 22d. would gather out of them; as though After Death his Soul should Sleep, and think of Nothing: What they express is, that all his great glistering thoughts when alive, At Death come to Nothing.
