Israea agchithanes, Deaths alarum, or, The presage of approaching death given in a funeral sermon, preached at St. Peters in Norwich, September 30, 1656, for the Right Reverend Joseph Hall, D.D. late Bishop of Norwich, who upon the 8 day of Septem. 1656, Anno ætatis suæ 82. was gathered to the spirits of the just that are made perfect / by John Whitefoote ...
That which the Psalmist saith of the life of man, would (very like) have been the censure of my Sermon; namely, That it was but as a tale that was told.
That which the Psalmist Says of the life of man, would (very like) have been the censure of my Sermon; namely, That it was but as a tale that was told.
First, the necessity of Israels death, Israel must die. 2. The time of his death, there was a certain time when Israel must die. 3. The appropinquation of that time, The time drew nigh. 4. Israels foresight,
First, the necessity of Israel's death, Israel must die. 2. The time of his death, there was a certain time when Israel must die. 3. The appropinquation of that time, The time drew High. 4. Israel's foresight,
That Cerneret (I confess) is an addition to the words, but not to the sense of the Text. For that Israel did foresee and consider the approach of his death, is plainly implyed,
That Cerneret (I confess) is an addition to the words, but not to the sense of the Text. For that Israel did foresee and Consider the approach of his death, is plainly employed,
namely, because there shal be no resurrection at all of any but Jews, and of them only in the Land of Canaan; whither all bodies that are not buried there must be rol'd through some secret burroughs of the earth, from their most distant places of burial,
namely, Because there shall be no resurrection At all of any but jews, and of them only in the Land of Canaan; whither all bodies that Are not buried there must be rolled through Some secret burroughs of the earth, from their most distant places of burial,
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Namely, that they should be carried with them into Canaan: Thereby declaring his own, and confirming their faith, concerning their deliverance out of the Egyptian Thraldom, which for some time they were yet to indure,
Namely, that they should be carried with them into Canaan: Thereby declaring his own, and confirming their faith, Concerning their deliverance out of the Egyptian Thraldom, which for Some time they were yet to endure,
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The death of Israel, and the necessity thereof, Israel must die. I told you before the Vulgar Translator had taken the boldnesse to put in a word into the Text,
The death of Israel, and the necessity thereof, Israel must die. I told you before the vulgar Translator had taken the boldness to put in a word into the Text,
His Original name was Jacob (and there was a mystery in that name as you may find, Gen. 25.26. Hos. 12.3.) This name of Israel was an agnomen, an alias to the name Jacob; a new name given him by his God-father the Angel, at his confirmation:
His Original name was Jacob (and there was a mystery in that name as you may find, Gen. 25.26. Hos. 12.3.) This name of Israel was an agnomen, an alias to the name Jacob; a new name given him by his Godfather the Angel, At his confirmation:
NONLATINALPHABET. Naz. A great and honorable name given him for a reward of his Piety. So the Lord changed the name of Abram his Grandfather, into Abraham, Gen. 17.5.
. Nazareth A great and honourable name given him for a reward of his Piety. So the Lord changed the name of Abram his Grandfather, into Abraham, Gen. 17.5.
because he was, Totius & Solius Populi Dei Parens, the Father of all, and the only people of God, having no other children besides the twelve Patriarchs, the Heads of the twelve Tribes of Israel: Which cannot be said either of Abraham or Isaak: For Abraham we know had Ishmael as wel as Isaak; and so was not the Father of the Faithfull only, but of the Ishmaelites too.
Because he was, Totius & Solius People Dei Parents, the Father of all, and the only people of God, having no other children beside the twelve Patriarchs, the Heads of the twelve Tribes of Israel: Which cannot be said either of Abraham or Isaac: For Abraham we know had Ishmael as well as Isaac; and so was not the Father of the Faithful only, but of the Ishmaelites too.
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who are sometimes called the Children of Israel, sometimes Israel, and sometimes Israelites. As we are now called Christians from Christ: So were the people of God of old called Israelites from this Israel. And it is observed,
who Are sometime called the Children of Israel, sometime Israel, and sometime Israelites. As we Are now called Christians from christ: So were the people of God of old called Israelites from this Israel. And it is observed,
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when speech is of the infirmities of the Church, she is called Jacob; but when her glory and valour is signified, she is called Israel. Israel had the honour first to receive his name from God himself,
when speech is of the infirmities of the Church, she is called Jacob; but when her glory and valour is signified, she is called Israel. Israel had the honour First to receive his name from God himself,
yea and to God himself too, for he is frequently called, The God of Israel, The Hope of Israel, The Strength of Israel, The Rock of Israel, The King of Israel, The Saviour of Israel, &c. And Christ is called, The Holy One of Israel, The Glory of Israel.
yea and to God himself too, for he is frequently called, The God of Israel, The Hope of Israel, The Strength of Israel, The Rock of Israel, The King of Israel, The Saviour of Israel, etc. And christ is called, The Holy One of Israel, The Glory of Israel.
The summe of all is comprehended in the words that were put into Moses mouth, to speak unto Pharaoh, Exod. 4.22. Thou shalt say unto Pharaoh, thus saith the Lord, Israel is my son, my first born.
The sum of all is comprehended in the words that were put into Moses Mouth, to speak unto Pharaoh, Exod 4.22. Thou shalt say unto Pharaoh, thus Says the Lord, Israel is my son, my First born.
Or in that of the Prophet, quoted by the Apostle, The Lord said, Mal. 1.2. Rom. 9.13. I have loved Jacob (that is, Israel) and I hated Esau. He was the famous instance of Gods free and eternal election.
Or in that of the Prophet, quoted by the Apostle, The Lord said, Malachi 1.2. Rom. 9.13. I have loved Jacob (that is, Israel) and I hated Esau He was the famous instance of God's free and Eternal election.
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and sometimes approved by St. Hierom. And very true it is, that both these significations of the name, will agree very well to the person of Israel; and well enough with the name it self,
and sometime approved by Saint Hieronymus And very true it is, that both these significations of the name, will agree very well to the person of Israel; and well enough with the name it self,
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We have seven or eight of his Visions recorded in Scripture, and one of them was then when he received this name, whereupon he called the place Penuel, Gen. 32.30. giving the interpretation;
We have seven or eight of his Visions recorded in Scripture, and one of them was then when he received this name, whereupon he called the place Penuel, Gen. 32.30. giving the Interpretation;
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2. Israel was Rectus Dei, a right upright man, NONLATINALPHABET, viz. simplex, NONLATINALPHABET in the Sept. NONLATINALPHABET, saith Aquila, Gen. 25.27. a plain downright man:
2. Israel was Rectus Dei, a right upright man,, viz. simplex, in the Sept, Says Aquila, Gen. 25.27. a plain downright man:
The first name Jacob, he received in token that he should prevail over his Brother Esau. The second name Israel, he had in Testimony that he had prevailed with God,
The First name Jacob, he received in token that he should prevail over his Brother Esau The second name Israel, he had in Testimony that he had prevailed with God,
Israel must die, as well as Esau, he whom God loved, as well as he that was hated. Death is no argument of Gods hatred, neither death nor life can separate.
Israel must die, as well as Esau, he whom God loved, as well as he that was hated. Death is no argument of God's hatred, neither death nor life can separate.
But why must? What necessity was there that Israel must die? The Original cause of death, we may read in the first mention that is made of death, Gen. 1.17. The day thou eatest thereof thou shalt surely die.
But why must? What necessity was there that Israel must die? The Original cause of death, we may read in the First mention that is made of death, Gen. 1.17. The day thou Eatest thereof thou shalt surely die.
The blasphemous Jews say, Adam and his posterity were therefore condemned to die, because out of his posterity, there was a man to come that would make himself a God, many such there were,
The blasphemous jews say, Adam and his posterity were Therefore condemned to die, Because out of his posterity, there was a man to come that would make himself a God, many such there were,
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Whereas the Scriptures (as well theirs as ours) tell us, it was because they would have made themselves Gods, listening too ambitiously to the Serpent that promised them the preferment, in his eritis sicut dii, Ye shall be as Gods. But you will say, hath not Christ then redeemed Israel? We trust he hath, nay we are sure of it:
Whereas the Scriptures (as well theirs as ours) tell us, it was Because they would have made themselves God's, listening too ambitiously to the Serpent that promised them the preferment, in his You will be sicut Gods, You shall be as God's But you will say, hath not christ then redeemed Israel? We trust he hath, nay we Are sure of it:
The Soul is redeemed from the Gates of Hell, and the body shall be redeemed from the Grave in due time, by a blessed resurrection, which is called the redemption of the body, Rom. 8.23. but for that redemption we must wait till the appointed time come.
The Soul is redeemed from the Gates of Hell, and the body shall be redeemed from the Grave in due time, by a blessed resurrection, which is called the redemption of the body, Rom. 8.23. but for that redemption we must wait till the appointed time come.
conformable to his sufferings, and to his death NONLATINALPHABET. Phil. 3.10. Obedient, as he was so must wee be, unto the death. Our bodies are not to be made like unto his glorious body, till they be made vile by death as his was.
conformable to his sufferings, and to his death. Philip 3.10. Obedient, as he was so must we be, unto the death. Our bodies Are not to be made like unto his glorious body, till they be made vile by death as his was.
and though it be supplanted by Jacob in the new birth, yet it will not be quite extirpate, till by death wee shall be delivered from this body of death.
and though it be supplanted by Jacob in the new birth, yet it will not be quite extirpate, till by death we shall be Delivered from this body of death.
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and no Peace is to be expected till they be parted by death. The Nerve of the flesh is shrunk and lam'd in the combat with the spirit, but not quite cut asunder;
and no Peace is to be expected till they be parted by death. The Nerve of the Flesh is shrunk and lamed in the combat with the Spirit, but not quite Cut asunder;
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Non enim est rectipes virtus in corpore mortali, saith Philo. Divines are of opinion, that in all those that Christ cured of any bodily disease he made a perfect cure, not of that disease only,
Non enim est rectipes virtus in corpore mortali, Says Philo Divines Are of opinion, that in all those that christ cured of any bodily disease he made a perfect cure, not of that disease only,
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When Moses was to die, the Lord bid him first come up, and then die, Ascende & morere; but we must first die before we can ascend to the Mount of the Lord.
When Moses was to die, the Lord bid him First come up, and then die, Ascend & Die; but we must First die before we can ascend to the Mount of the Lord.
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It will afford us a double argument to reconcile us to the thoughts of death. The first is that which Elijah used in his Petition for death, 1 Ki. 19.4. It is enough now, O Lord, take away my life, for I am not better than my fathers.
It will afford us a double argument to reconcile us to the thoughts of death. The First is that which Elijah used in his Petition for death, 1 Ki. 19.4. It is enough now, Oh Lord, take away my life, for I am not better than my Father's.
so it is said of Israel when he died, he was gathered to his people, Gen. 49.33. That phrase is primarily meant of the Body, which goeth to the Grave, the house appointed for all living, as Job calls it, Job 30.23.
so it is said of Israel when he died, he was gathered to his people, Gen. 49.33. That phrase is primarily meant of the Body, which Goes to the Grave, the house appointed for all living, as Job calls it, Job 30.23.
And the Souls of Gods Saints are gathered NONLATINALPHABET, To the general assembly and Church of the first born, which are written (in albo coelesti) in Heaven, and to the Spirits of just men made perfect.
And the Souls of God's Saints Are gathered, To the general assembly and Church of the First born, which Are written (in Albo Coelesti) in Heaven, and to the Spirits of just men made perfect.
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Israel rejoiced much for the hopes he had to see his son Joseph, though it were in Egypt: How much more cause have wee to rejoyce for the hopes we have to see Israel himself, his,
Israel rejoiced much for the hope's he had to see his son Joseph, though it were in Egypt: How much more cause have we to rejoice for the hope's we have to see Israel himself, his,
and our Joseph, and all the rest of our Fathers and Brethren in the Heavenly Canaan, and to see the Holy One of Israel, the glory of Israel, the Lord Jesus.
and our Joseph, and all the rest of our Father's and Brothers in the Heavenly Canaan, and to see the Holy One of Israel, the glory of Israel, the Lord jesus.
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When the Disciples saw but two of the Fathers with Christ on Mount Tabor, cover'd with a sleight veil of glory, such as their Bodily eyes were capable of, they were so ravish'd with the sight, that they said, it was good being there, and would therefore have been building Tabernacles there to dwell,
When the Disciples saw but two of the Father's with christ on Mount Tabor, covered with a sleight veil of glory, such as their Bodily eyes were capable of, they were so ravished with the sighed, that they said, it was good being there, and would Therefore have been building Tabernacles there to dwell,
and his (that is, our own) salvation? Israel must die, that he may fully make good the first mentioned signification of his name, That he may see God; For the beatifical vision can never be til death hath closed the bodily eyes.
and his (that is, our own) salvation? Israel must die, that he may Fully make good the First mentioned signification of his name, That he may see God; For the beatifical vision can never be till death hath closed the bodily eyes.
It was a speech of the Heathen Orators (in his Book De Senectute ) that he was much taken with a desire to see the Romane Patriots, that were dead, whom he loved and honoured;
It was a speech of the Heathen Orators (in his Book De Senectute) that he was much taken with a desire to see the Roman Patriots, that were dead, whom he loved and honoured;
to see them, I say, in such a state of Glory as he never dream'd of? Praestolatur nos Ecclesia Primitivorum, desiderant nos Sancti, expectant nos Justi, &c. They expect us, (saith the deuout Abbot of Claravall ) It is part of their hopeful desires to see us, and bid us welcome;
to see them, I say, in such a state of Glory as he never dreamed of? Praestolatur nos Ecclesia Primitivorum, desiderant nos Sancti, expectant nos Justi, etc. They expect us, (Says the devout Abbot of Claravall) It is part of their hopeful Desires to see us, and bid us welcome;
and shall we then be unwilling to go to them, that so kindly long and wait for us? We find in the Old Testament many of the Saints singing Loth to depart, and deprecating their threatned dissolutions;
and shall we then be unwilling to go to them, that so kindly long and wait for us? We find in the Old Testament many of the Saints singing Loath to depart, and deprecating their threatened dissolutions;
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and to be with Christ, which is NONLATINALPHABET, far better. The phrase looks like a Solecisme in the Greek, but we should not have gone about to mend it in English, by abating the sense, in giving but one Adverb for two;
and to be with christ, which is, Far better. The phrase looks like a Solecism in the Greek, but we should not have gone about to mend it in English, by abating the sense, in giving but one Adverb for two;
What long and tedious journeys have many a devout Pilgrim taken, to see nothing but the old Land of Canaan, now turned into Aegypt; the place where sometimes the Fathers lived and died,
What long and tedious journeys have many a devout Pilgrim taken, to see nothing but the old Land of Canaan, now turned into Egypt; the place where sometime the Father's lived and died,
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and that is, The Time of Israels death. The Royal Preacher, Eccl. 3.1. saith, To every thing there is a season, and a time to every purpose under the Heaven;
and that is, The Time of Israel's death. The Royal Preacher, Ecclesiastes 3.1. Says, To every thing there is a season, and a time to every purpose under the Heaven;
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That all things under Heaven are temporal, and by consequence mutable. But the Psalmist saith, The Heavens themselves shall be changed, Psal. 102.26. He means those visible Heavens;
That all things under Heaven Are temporal, and by consequence mutable. But the Psalmist Says, The Heavens themselves shall be changed, Psalm 102.26. He means those visible Heavens;
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and if you count the particulars of Solomon 's changes in that Chap. you shall find just as many as are the dayes in a common Lunary Moneth, 28. and all of them like the changes of the Moon, nothing but increasing and decreasing.
and if you count the particulars of Solomon is changes in that Chap. you shall find just as many as Are the days in a Common Lunary Monn, 28. and all of them like the changes of the Moon, nothing but increasing and decreasing.
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but so evidently true, as some meer Naturalists have found reason to grant it; else would not the Thracians have wept at their Births, and rejoyc'd at their Funerals.
but so evidently true, as Some mere Naturalists have found reason to grant it; Else would not the Thracians have wept At their Births, and rejoiced At their Funerals.
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and the wicked, that died in their sins: as Augustine and Chrysostome allegorize the words: Nor yet the Immortal Soul, and the Mortal Body, as Theophylact glosseth the Text:
and the wicked, that died in their Sins: as Augustine and Chrysostom allegorise the words: Nor yet the Immortal Soul, and the Mortal Body, as Theophylact Glosseth the Text:
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The Doctrine of his Prescience (except with the Socinians, we will deny the Universal extant of it) will demonstrate the Truth in this question, in the affirmative:
The Doctrine of his Prescience (except with the socinians, we will deny the Universal extant of it) will demonstrate the Truth in this question, in the affirmative:
The man is no professed Turk (thank a Christian Magistrate) but hath told us in effect he would be so (as well in other points as that of his fatality) if his Prince would have him:
The man is no professed Turk (thank a Christian Magistrate) but hath told us in Effect he would be so (as well in other points as that of his fatality) if his Prince would have him:
Whether it bee certain which Cajetan and Alvarez have resolved, namely, That to comprehend how the Decrees and Concourse of Gods Will, doth agree with the liberty of Mans Will, (whereupon the time of death seems much to depend) is above the understanding of any man in this life, I well know not:
Whither it be certain which Cajetan and Alvarez have resolved, namely, That to comprehend how the Decrees and Concourse of God's Will, does agree with the liberty of men Will, (whereupon the time of death seems much to depend) is above the understanding of any man in this life, I well know not:
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For this I beleeve, That neither Gods prescience, nor his Decrees, do infer, much lesse cause any necessity in the manner of the production of their Objects:
For this I believe, That neither God's prescience, nor his Decrees, do infer, much less cause any necessity in the manner of the production of their Objects:
The known shortness of life (set forth in Scripture by a multitude of similitudes) is demonstration enough to any man, that his time to die draws nigh.
The known shortness of life (Set forth in Scripture by a multitude of Similitudes) is demonstration enough to any man, that his time to die draws High.
So was it with Israel, he had multiplied his steps till he was come to the stage that David spake of, 1 Sam. 20.3. There is but a step between me and death.
So was it with Israel, he had multiplied his steps till he was come to the stage that David spoke of, 1 Sam. 20.3. There is but a step between me and death.
Moses was brought up in all the wisdom and learning of Aegypt (as St. Stephen saith, Acts 7.22.) that is, in the Sciences of Physick and Astrology, the most famous learning of Aegypt; and yet could he not number his own days,
Moses was brought up in all the Wisdom and learning of Egypt (as Saint Stephen Says, Acts 7.22.) that is, in the Sciences of Physic and Astrology, the most famous learning of Egypt; and yet could he not number his own days,
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It is a thing that depends much upon the Arbitrary acts of the wil of both a mans self & of others (as constant experience teacheth) the knowledge whereof is the peculiar property of Omniscience:
It is a thing that depends much upon the Arbitrary acts of the will of both a men self & of Others (as constant experience Teaches) the knowledge whereof is the peculiar property of Omniscience:
And therefore for men to pretend to this knowledge from the Stars is an impiety, not much lesse than that of worshipping them, being a bold intrusion into the most peculiar and essential privilege of divine knowledge.
And Therefore for men to pretend to this knowledge from the Stars is an impiety, not much less than that of worshipping them, being a bold intrusion into the most peculiar and essential privilege of divine knowledge.
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In Humane Story there are multitudes of examples of them, that have had warnings, predictions, presages and omens of approaching death, especially great persons:
In Humane Story there Are Multitudes of Examples of them, that have had Warnings, predictions, presages and omens of approaching death, especially great Persons:
and some shorter, as life also is. But the longer the shadow is, the more like, and the more near, to night. Ier. 6.4. Longiores factae sunt umbrae vesperi.
and Some shorter, as life also is. But the longer the shadow is, the more like, and the more near, to night. Jeremiah 6.4. Longiores factae sunt umbrae Evening.
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Indeed our present life in the flesh, is but the shadow of life to the Soul, Darkened as now it is oppanso corporis (Tertallian 's word) with the opacity of the body.
Indeed our present life in the Flesh, is but the shadow of life to the Soul, Darkened as now it is oppanso corporis (Tertullian is word) with the opacity of the body.
and that they are not altogether incorporeal themselves, but have a kind of NONLATINALPHABET, a splendid or lucid body, hath been the opinion of some Divines, as well as Philosophers.
and that they Are not altogether incorporeal themselves, but have a kind of, a splendid or lucid body, hath been the opinion of Some Divines, as well as Philosophers.
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What large shares of it doe we squander away upon vain and idle company, and trifle away upon foolish mirth, miscall'd recreations, vain and worse pastimes, Balls and Revels, Drolleries and amourous courtships? What a great deal of it doe we let the World steal from us, besides all that is necessarily due to it? How great a part of it doe we suffer the Devil to run away with? How many of our few days doe we utterly waste in doing nothing,
What large shares of it do we squander away upon vain and idle company, and trifle away upon foolish mirth, miscalled recreations, vain and Worse pastimes, Balls and Revels, Drolleries and Amoros courtships? What a great deal of it do we let the World steal from us, beside all that is necessarily due to it? How great a part of it do we suffer the devil to run away with? How many of our few days do we utterly waste in doing nothing,
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or worse than nothing? And is it not justice then in God to afford but a short allowance of that which he sees is and will be so much abused, to his owne dishonour,
or Worse than nothing? And is it not Justice then in God to afford but a short allowance of that which he sees is and will be so much abused, to his own dishonour,
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than to their owne eternal ruine? And how few are they that make any better improvement of their time? Such Abaddons and Apollyons men are of their time,
than to their own Eternal ruin? And how few Are they that make any better improvement of their time? Such Abaddons and Apollyons men Are of their time,
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No time is long enough to bewail, nor words enough, or sharp enough, to reprove the wretched wast that is made of this invaluable Treasure, which so many men spend onely to treasure up wrath against the day of wrath.
No time is long enough to bewail, nor words enough, or sharp enough, to reprove the wretched waste that is made of this invaluable Treasure, which so many men spend only to treasure up wrath against the day of wrath.
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whiles he enjoys it, as it is to recover it for another, when it is once lost? And who will not grant that his end may bee nearer the end of the present day? And yet where is the man that will be perswaded to consider how near his time to die, is,
while he enjoys it, as it is to recover it for Another, when it is once lost? And who will not grant that his end may be nearer the end of the present day? And yet where is the man that will be persuaded to Consider how near his time to die, is,
But for the Divines warning, who hath regarded it? Did men regard the admonition of the Divine, concerning the approach of death, they should not be so much troubled at the Physicians warning.
But for the Divines warning, who hath regarded it? Did men regard the admonition of the Divine, Concerning the approach of death, they should not be so much troubled At the Physicians warning.
Did the old man consider (as well as know) that his time to die draws nigh, one would think he could not (in despite of his own reason) bee such a Sot,
Did the old man Consider (as well as know) that his time to die draws High, one would think he could not (in despite of his own reason) be such a Sot,
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or splitting upon the sands? Nay, did the young man consider how near his time to die may be, he would think it no such unseasonable counsel, that Solomon gives him, To remember his Creator in the days of his youth,
or splitting upon the sands? Nay, did the young man Consider how near his time to die may be, he would think it not such unseasonable counsel, that Solomon gives him, To Remember his Creator in the days of his youth,
perhaps did I say, nay, it is very great odds they shall not? Say thou wantest yet forty years or more of the seventy, it is more than forty to one thou never comest at that number.
perhaps did I say, nay, it is very great odds they shall not? Say thou Wantest yet forty Years or more of the seventy, it is more than forty to one thou never Comest At that number.
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What is the reason that men generally doe so willfully and obstinately neglect the great business of working out their own salvation? That they doe so sleight and vilifie their spiritual and eternal interest,
What is the reason that men generally doe so wilfully and obstinately neglect the great business of working out their own salvation? That they do so sleight and vilify their spiritual and Eternal Interest,
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or with so little affection, as if it were no more than a good fashionable peece of religious invention? What is the reason we can prevail no more with men, by all our pressed exhortations, admonitions, publick and private, to forsake their sins, by a sincere repentance,
or with so little affection, as if it were no more than a good fashionable piece of religious invention? What is the reason we can prevail no more with men, by all our pressed exhortations, admonitions, public and private, to forsake their Sins, by a sincere Repentance,
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and not to deceive their own souls with a mistaken notion of a meer fruitlesse, ineffectual pretence or presumption of faith? What is the reason men are so inexorable to the practice of an holy life, without which (wee tell them from Scripture,
and not to deceive their own Souls with a mistaken notion of a mere fruitless, ineffectual pretence or presumption of faith? What is the reason men Are so inexorable to the practice of an holy life, without which (we tell them from Scripture,
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and they do not, cannot deny it) it is as impossible for them to be saved, as it is for God to lie? Is not this the common reason of all this damnable obstinacy,
and they do not, cannot deny it) it is as impossible for them to be saved, as it is for God to lie? Is not this the Common reason of all this damnable obstinacy,
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It is a very great folly (and fault too) in them that have Estates to defer the making of their Wills, till the time to die draws so nigh, that either they can make none,
It is a very great folly (and fault too) in them that have Estates to defer the making of their Wills, till the time to die draws so High, that either they can make none,
So hath many a man undone the greatest part of his posterity, by leaving them under a violent temptation of hazarding their souls to provide for their bodies.
So hath many a man undone the greatest part of his posterity, by leaving them under a violent temptation of hazarding their Souls to provide for their bodies.
and then at last (in an hypocritical imitation of our blessed Lord, and his first Martyrs last words) to bequeath it to God, is no other than a wicked sacrilege, under such a possibility only of pardon,
and then At last (in an hypocritical imitation of our blessed Lord, and his First Martyrs last words) to Bequeath it to God, is no other than a wicked sacrilege, under such a possibility only of pardon,
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Two or three serious and sad considerations, I have to propound by way of Quaere to him that defers his repentance till his time to die draws nigh: 1. Whether it be not a direct mocking of God,
Two or three serious and sad considerations, I have to propound by Way of Quaere to him that defers his Repentance till his time to die draws High: 1. Whither it be not a Direct mocking of God,
and of a mans own reason, to resolve to continue in a course of sin, with a purpose to repent of it at last? Would not wee think our selves impudently mocked by him that should tell us, hee would first do us an injury,
and of a men own reason, to resolve to continue in a course of since, with a purpose to Repent of it At last? Would not we think our selves impudently mocked by him that should tell us, he would First do us an injury,
or an affront, and afterward repent him of it and cry us mercy? And is not this the plain sense of every wicked heart, that pretends to any resolution of a future repentance? Besides, what can be more grosly absurd in reason,
or an affront, and afterwards Repent him of it and cry us mercy? And is not this the plain sense of every wicked heart, that pretends to any resolution of a future Repentance? Beside, what can be more grossly absurd in reason,
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2. If true repentance in Scripture Sense, signifies an amendment or reformation of life (as certainly it doth) what difference is there between resolving never to repent at all,
2. If true Repentance in Scripture Sense, signifies an amendment or Reformation of life (as Certainly it does) what difference is there between resolving never to Repent At all,
3. Whether he that puts off his repentance till his death-bed, doth not run the evident hazard of at least a hundred to one never to repent at all? Upon this common and notorious experiment, that not one of an hundred of the sick-bed Penitents, do prove true Penitents,
3. Whither he that puts off his Repentance till his deathbed, does not run the evident hazard of At least a hundred to one never to Repent At all? Upon this Common and notorious experiment, that not one of an hundred of the sickbed Penitents, do prove true Penitents,
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For though the Reprobates punishment cannot bee prolonged (because it is eternal) yet it will be much augmented, by the many days of his ill spent life.
For though the Reprobates punishment cannot be prolonged (Because it is Eternal) yet it will be much augmented, by the many days of his ill spent life.
We generally dread the thought of dying extempore, as one of the greatest infelicities that can befall us, oh let us seek to prevent it, by preparing dayly for that hour, upon a just and prudent consideration that it draws nigh:
We generally dread the Thought of dying extempore, as one of the greatest infelicities that can befall us, o let us seek to prevent it, by preparing daily for that hour, upon a just and prudent consideration that it draws High:
But something I must tell you, (which perhaps you know not) by way of Preface to what is to be spoken concerning that Reverend person, whose memory we are now to solemnize;
But something I must tell you, (which perhaps you know not) by Way of Preface to what is to be spoken Concerning that Reverend person, whose memory we Are now to solemnize;
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and inserted into his last Will, That he should be buried privately, without any Solemnity: Which order was agreeable to his known singular modesty and humility.
and inserted into his last Will, That he should be buried privately, without any Solemnity: Which order was agreeable to his known singular modesty and humility.
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And lest we should seem to transgress that command which we have thus made publick, I must also tell you, that upon intreaty, his consent was obtained,
And lest we should seem to transgress that command which we have thus made public, I must also tell you, that upon entreaty, his consent was obtained,
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Having then obeyed his first order in the Day of his Funeral, which was as private as could be, we think we are nevertheless obliged justa facere, to do him some right in the interest of his Name.
Having then obeyed his First order in the Day of his Funeral, which was as private as could be, we think we Are nevertheless obliged Justa facere, to do him Some right in the Interest of his Name.
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But seeing the task is fallen upon me, (who must acknowledg my extreme insufficiency for such an Office) I think I may (without ambition) take up for a wish the petition that Elisha made to his Master Elijah, when he was to be taken away from him;
But seeing the task is fallen upon me, (who must acknowledge my extreme insufficiency for such an Office) I think I may (without ambition) take up for a wish the petition that Elisha made to his Master Elijah, when he was to be taken away from him;
but as I think the Prophet meant, and as the same phrase is elsewhere used) that two parts of his spirit, the portion of a first-born Son, might be upon me.
but as I think the Prophet meant, and as the same phrase is elsewhere used) that two parts of his Spirit, the portion of a firstborn Son, might be upon me.
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That which I shall further say of this holy man, shall be with reflection upon my Text, in a short parallel of him with the Patriarch Israel, of whom you have heard.
That which I shall further say of this holy man, shall be with reflection upon my Text, in a short parallel of him with the Patriarch Israel, of whom you have herd.
And a Prophet he was too, one of those which the Psalmist speaks of in that known place, Psal. 105.15. Touch not mine Anointed, Do my Prophets no harm.
And a Prophet he was too, one of those which the Psalmist speaks of in that known place, Psalm 105.15. Touch not mine Anointed, Do my prophets no harm.
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You may find him named there in the context, Vers. 10. And here in the next Chapter but one, you may read his Prophetical blessings that he gave to his Sons,
You may find him nam there in the context, Vers. 10. And Here in the next Chapter but one, you may read his Prophetical blessings that he gave to his Sons,
He was one that conversed as much with God, and drew as nigh to him in divine Meditation (which is the onely ordinary way of seeing God in the flesh) as any man of his time.
He was one that conversed as much with God, and drew as High to him in divine Meditation (which is the only ordinary Way of seeing God in the Flesh) as any man of his time.
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A great Master he was, and one of the first that taught this Church the Art of Divine Meditation. Few men of his age have ascended so high upon Jacob 's Ladder as he did:
A great Master he was, and one of the First that taught this Church the Art of Divine Meditation. Few men of his age have ascended so high upon Jacob is Ladder as he did:
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Et eruditis pietate, & piis eruditionis laude antecellens, ità secundas doctrinae ferens, ut pietatis primas obtineret, as Nazianzen saith of Basil. Those that were most eminent for Learning he excelled in Piety;
Et eruditis Piate, & piis eruditionis laud antecellens, ità secundas Doctrine ferens, ut pietatis primas obtineret, as Nazianzen Says of Basil. Those that were most eminent for Learning he excelled in Piety;
We will now go on with the parallel of the Persons. Israel was a smooth man (of body) as himselfe saith, Gen. 32.11. and a man of a plain, even, and modest spirit, as appeared by his scruples that he made about the way that his Mother directed him to get his Fathers blessing.
We will now go on with the parallel of the Persons. Israel was a smooth man (of body) as himself Says, Gen. 32.11. and a man of a plain, even, and modest Spirit, as appeared by his scruples that he made about the Way that his Mother directed him to get his Father's blessing.
NONLATINALPHABET, as Nazianzen saith of Caesarius: a man of a milde, serene and calm aspect, (who ever saw it ruffled into any appearance of disorderly passion) and of a quick and lively spirit.
, as Nazianzen Says of Caesarius: a man of a mild, serene and Cam aspect, (who ever saw it ruffled into any appearance of disorderly passion) and of a quick and lively Spirit.
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One that much excell'd in those Dove-like fruits of the Spirit, which St. Paul mentions, Gal. 5.22. Love, Joy, Peace, Long-suffering, Gentlenesse, Goodnesse, Meeknesse, &c. As loving, and as much beloved as any man of his Order in the three Nations.
One that much excelled in those Dovelike fruits of the Spirit, which Saint Paul mentions, Gal. 5.22. Love, Joy, Peace, Long-suffering, Gentleness, goodness, Meekness, etc. As loving, and as much Beloved as any man of his Order in the three nations.
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And so far he prevailed in this design, as that instead of ill words or knocks, he met with a kiss and respectful imbracement from many of them, that had been his Adversaries because they envied him the Birth-right of his Order and Dignity:
And so Far he prevailed in this Design, as that instead of ill words or knocks, he met with a kiss and respectful embracement from many of them, that had been his Adversaries Because they envied him the Birthright of his Order and Dignity:
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And all men honoured the Doctor, though some loved not the Bishop. Israel travelled into several countries, and was kindly entertained and respected wherever he came;
And all men honoured the Doctor, though Some loved not the Bishop. Israel traveled into several countries, and was kindly entertained and respected wherever he Come;
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Israel was a Shepheard, and a faithful one, that took special care of his flock and great pains night and day in watching over them for twenty years together.
Israel was a Shepherd, and a faithful one, that took special care of his flock and great pains night and day in watching over them for twenty Years together.
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Yet (as himself witnessed) never durst climb up into the Pulpit to preach any Sermon, whereof he had not before penn'd every word in the same Order, wherein he hoped to deliver it;
Yet (as himself witnessed) never durst climb up into the Pulpit to preach any Sermon, whereof he had not before penned every word in the same Order, wherein he hoped to deliver it;
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Israel was fruitfull in children, and so was our Father, and that without the Polygamy of Israel; being the Husband but of one wife, a grave virtuous Matron, with whom he lived forty nine years.
Israel was fruitful in children, and so was our Father, and that without the Polygamy of Israel; being the Husband but of one wife, a grave virtuous Matron, with whom he lived forty nine Years.
The losse of his Estate he seemed insensible of, as if he had parted with all, with as good content as Jacob did with a good part of his, to pacifie his angry brother, having well learned as well to want, as to abound. I have heard him oft bewail the spoils of the Church,
The loss of his Estate he seemed insensible of, as if he had parted with all, with as good content as Jacob did with a good part of his, to pacify his angry brother, having well learned as well to want, as to abound. I have herd him oft bewail the spoils of the Church,
When hee was laid among the pots (that is, saith the Septuagint, and the Vulgar Latine, inter cleros ) yet was he as the Wings of a Dove covered with Silver,
When he was laid among the pots (that is, Says the septuagint, and the vulgar Latin, inter cleros) yet was he as the Wings of a Dove covered with Silver,
Israel lived to be very old (as you may read in the verse before my Text) and at last grew so weak, that he was scarce able to rise up upon his bed to blesse his Children, Gen. 48.2. so was it with our Father:
Israel lived to be very old (as you may read in the verse before my Text) and At last grew so weak, that he was scarce able to rise up upon his Bed to bless his Children, Gen. 48.2. so was it with our Father:
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It was an odd word of St. Francis when the Physicians told him, the time of death drew nigh, Bene veniat (inquit) soror Mors, welcome my sister death.
It was an odd word of Saint Francis when the Physicians told him, the time of death drew High, Bene Veniat (inquit) soror Mors, welcome my sister death.
He took good notice of the approach of death, and set his House in order, as Israel did, by distributing the blessings that God had left him to his Children.
He took good notice of the approach of death, and Set his House in order, as Israel did, by distributing the blessings that God had left him to his Children.
He indeavour'd also to prepare others for that change by his last Books, and last Sermons that he preached, which were all upon the last things, Death, and Judgement, Heaven, and Hell.
He endeavoured also to prepare Others for that change by his last Books, and last Sermons that he preached, which were all upon the last things, Death, and Judgement, Heaven, and Hell.
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Israel left his Children in Aegypt when he died, but with a Prophetical promise of their return into Canaan: Our Israel hath left us (I may not say in bondage,
Israel left his Children in Egypt when he died, but with a Prophetical promise of their return into Canaan: Our Israel hath left us (I may not say in bondage,
but) in a sad condition, and left us without a Prophecy, though not without his Prayers for our happy return into Canaan. Well, he is gone, Non nobis ereptus sed periculis, as Ambrose said of his Brother (in that most Elegant Oration which he made de obitu fratris ) taken away not so much from us,
but) in a sad condition, and left us without a Prophecy, though not without his Prayers for our happy return into Canaan. Well, he is gone, Non nobis Ereptus sed Periculis, as Ambrose said of his Brother (in that most Elegant Oration which he made de obitu fratris) taken away not so much from us,
The streights of time both for preparing and delivering this testimony of his life, hath inforced mee to passe over the particulars of his preferments, dignities,
The straights of time both for preparing and delivering this testimony of his life, hath enforced me to pass over the particulars of his preferments, dignities,
Concerning which he afterward drew up such a collection of accorded truths, as was offered to bee subscribed by some of the most eminent parties on both sides.
Concerning which he afterwards drew up such a collection of accorded truths, as was offered to be subscribed by Some of the most eminent parties on both sides.
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But whatever becomes of them, hee was one whose moderation was known to all men, and his zeal for an holy Peace in the Church, is abundantly manifested by those writings of his, which are already extant.
But whatever becomes of them, he was one whose moderation was known to all men, and his zeal for an holy Peace in the Church, is abundantly manifested by those writings of his, which Are already extant.
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over and above his imposed rates, wherein he was never spared, And as the Widows handfull of Meal, and her Cruse of oyl, did not wast by feeding the old Prophet;
over and above his imposed rates, wherein he was never spared, And as the Widows handful of Meal, and her Cruse of oil, did not wast by feeding the old Prophet;
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but seemed to increase by feeding the Widows, as appeared by that liberal addition of Alms, which he gave by his Will to the Town where he was born, and to this City where he died.
but seemed to increase by feeding the Widows, as appeared by that liberal addition of Alms, which he gave by his Will to the Town where he was born, and to this city where he died.
But such there are who are as Justin Martyr calls them, NONLATINALPHABET, or as the Apostle saith, no better than a sounding brasse, or a tinkling Cymball, being without charity.
But such there Are who Are as Justin Martyr calls them,, or as the Apostle Says, no better than a sounding brass, or a tinkling Cymbal, being without charity.
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& in quibus eum cernimus & tenemus, he is not all gone, he hath left us a good portion of himself behind in his sons, in whō we may yet see him, and hold him.
& in quibus Eum cernimus & tenemus, he is not all gone, he hath left us a good portion of himself behind in his Sons, in whom we may yet see him, and hold him.
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At least I may say, as the Spirit doth in the Apocalyps, Blessed is the dead, that died in the Lord, for he resteth from his labours, and his works follow him. Blessed is he,
At least I may say, as the Spirit does in the Apocalypse, Blessed is the dead, that died in the Lord, for he rests from his labours, and his works follow him. Blessed is he,
That which Nazianzen said of Basils works, may truly be said of this mans, NONLATINALPHABET. His by-businesses, his occasional meditations, are more precio•s than the elaborate works of other men.
That which Nazianzen said of Basils works, may truly be said of this men,. His by-businesses, his occasional meditations, Are more precio•s than the elaborate works of other men.
But though he wanted that, and other Ceremonies of deserved honour (which his own humility and the envy of the times denied him) yet doth he not want that which the Wiseman saith, is better than a precious oyl or oyntment (namely) a good name. For I may say of this mans name,
But though he wanted that, and other Ceremonies of deserved honour (which his own humility and the envy of the times denied him) yet does he not want that which the Wiseman Says, is better than a precious oil or ointment (namely) a good name. For I may say of this men name,
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as the Spouse speaks of the name of her beloved, That it is an oyntment poured forth. An oyntment that carrieth with it all the excellencies of a precious oyl;
as the Spouse speaks of the name of her Beloved, That it is an ointment poured forth. an ointment that Carrieth with it all the excellencies of a precious oil;
When he lived, his lips dropped Myrrh, and his Pen the Oyl of Calamus and Cinamon The smell whereof hath filled the House of God with such a Perfume as (I hope) this age (as ill sented as it is) will never wear out.
When he lived, his lips dropped Myrrh, and his Pen the Oil of Calamus and Cinnamon The smell whereof hath filled the House of God with such a Perfume as (I hope) this age (as ill scented as it is) will never wear out.
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An Angel from Heaven hath translated the Soul of this Angel of the Church, and placed it among the 24 Elders, which St. John saw about the throne of God, (which good Interpreters have taken to be a type of the 24 Chief Priests under the Law,
an Angel from Heaven hath translated the Soul of this Angel of the Church, and placed it among the 24 Elders, which Saint John saw about the throne of God, (which good Interpreters have taken to be a type of the 24 Chief Priests under the Law,
and for his Miter, which fell with the Royal Crown, (when the time was come that his old Masters prophecie was to be fulfilled, [ No Bishop, no King ] he hath a Crown of Glory set upon his head.
and for his Miter, which fell with the Royal Crown, (when the time was come that his old Masters prophecy was to be fulfilled, [ No Bishop, no King ] he hath a Crown of Glory Set upon his head.
Equidem off•ror studio patr•s vestros, • … s coluì, & 〈 ◊ 〉, vid•ndi N•q• … verò ••s solum conveatre a• … quos ipse • … gnovi, sed illos etiam de quibus audivi & legi. Cic. de Sen.
Equidem off•ror study patr•s vestros, • … s coluì, & 〈 ◊ 〉, vid•ndi N•q• … verò ••s solum conveatre a• … quos ipse • … gnovi, sed Illos etiam de quibus audivi & Legi. Cic de Sen.
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