Death's alarum: or, Security's vvarning-piece. A sermon preached in S. Dionis Back-Church, at the funerall of Mrs. Mary Smith (daughter of Mr. Isaac Colfe, formerly minister of Gods Word at Chadwell in Essex, and late wife of Mr. Richard Smith of London, draper) who dyed the 9th. day of Novemb. 1653. and was buried the 16th of the same moneth. By Nath: Hardy, Mr. of Arts, and preacher to that parish.
THis Chapter is a Sermon, The Preacher whereof was no other than rhe Lord of Preachers and great Prophet of his Church: The Theame whereabout it is conversant is his coming, and that in a way of Judgement. And those two genuine parts of a Sermon, Explication and Application divide the Chapter: The former describeth the signes and manner of his advent, from the first verse to the 42. The latter prescribeth an expectation of,
THis Chapter is a Sermon, The Preacher whereof was no other than rhe Lord of Preachers and great Prophet of his Church: The Theme whereabout it is conversant is his coming, and that in a Way of Judgement. And those two genuine parts of a Sermon, Explication and Application divide the Chapter: The former Describeth the Signs and manner of his advent, from the First verse to the 42. The latter prescribeth an expectation of,
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and preparation for it, from the 42. to the end. The Text I am now to handle lyeth within the compasse of the latter and most practicall part of the Sermon: in which, (the designe of our blessed Saviour being to urge a watchfull readinesse for his coming ) he pursueth a double Metaphor (couching logicall reasons under rhetoricall allusions) the one in the following verses, the other in the foregoing.
and preparation for it, from the 42. to the end. The Text I am now to handle lies within the compass of the latter and most practical part of the Sermon: in which, (the Design of our blessed Saviour being to urge a watchful readiness for his coming) he pursueth a double Metaphor (couching logical Reasons under rhetorical allusions) the one in the following Verses, the other in the foregoing.
The subsequent similitude is borrowed from a servants behaviour in reference to the coming of his Lord. No Topicks more prevailing, especially with vulgar judgements,
The subsequent similitude is borrowed from a Servants behaviour in Referente to the coming of his Lord. No Topicks more prevailing, especially with Vulgar Judgments,
than those which are drawne à commodo & incommodo, from the danger or benefit, detriment or emolument that accrueth by the neglect or performance of that to which we perswade, upon which account it was that Catiline said to his Souldiers, Quem neque gloria neque pericula movent, nequicquam hortere, That man is unperswadable who can neither be affrighted nor allured:
than those which Are drawn à commodo & incommodo, from the danger or benefit, detriment or emolument that accrueth by the neglect or performance of that to which we persuade, upon which account it was that Catiline said to his Soldiers, Whom neque gloria neque pericula movent, nequicquam hortere, That man is unperswadable who can neither be affrighted nor allured:
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The precedent resemblance is seemingly very harsh, and yet really very fit, wherein you find mention made of an Housholder and a Thief, yea (which is the Riddle) Christ compared to the Thief, and his Disciples to the Housholders. That those who are (most justly) afterwards called servants, should here be termed Housholders, is somewhat strange, and yet this in some respect is very congruous; since every mans body is an house wherein he dwelleth, his thoughts, words, and actions, are as his family, which he must governe,
The precedent resemblance is seemingly very harsh, and yet really very fit, wherein you find mention made of an Householder and a Thief, yea (which is the Riddle) christ compared to the Thief, and his Disciples to the Householders. That those who Are (most justly) afterwards called Servants, should Here be termed Householders, is somewhat strange, and yet this in Some respect is very congruous; since every men body is an house wherein he dwells, his thoughts, words, and actions, Are as his family, which he must govern,
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as it were, equalize thy selfe to a robber? thou callest thy self, and not without good reason, a little after this, Lord, and can the Lord of the house become a Thief, the Owner a Robber? Thou didst tax the Multitude for coming against thee as a Thief,
as it were, equalise thy self to a robber? thou Callest thy self, and not without good reason, a little After this, Lord, and can the Lord of the house become a Thief, the Owner a Robber? Thou didst Tax the Multitude for coming against thee as a Thief,
and wee, their unhappy Progeny, are no lesse guilty, not onely in their loynes, but in our owne persons, by uncharitablenesse, by sacriledge, by idlenesse, and prophanenesse: but as for the innocent Messiah, what hath he done that may deserve the title of a Thief?
and we, their unhappy Progeny, Are no less guilty, not only in their loins, but in our own Persons, by uncharitableness, by sacrilege, by idleness, and profaneness: but as for the innocent Messiah, what hath he done that may deserve the title of a Thief?
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Christ doth not make himselfe the same with, because he likens himselfe to a thief, nor indeed, is it himselfe ▪ but rather his advent, which is here compared to the coming of a Thief.
christ does not make himself the same with, Because he likens himself to a thief, nor indeed, is it himself ▪ but rather his advent, which is Here compared to the coming of a Thief.
But it will still be objected, how can this be verified? We elsewhere finde Christ plainely opposing his to a thiefe 's coming, The thief cometh not but to kill and steale, and destroy, but I come, saith Christ, that they may have life.
But it will still be objected, how can this be verified? We elsewhere find christ plainly opposing his to a thief is coming, The thief comes not but to kill and steal, and destroy, but I come, Says christ, that they may have life.
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True, but that is spoken of his first coming, which was in mercy. It may be replyed, this cannot be asserted of his coming in displeasure, since the coming of a thief is to take from men their owne, to doe wrong, to injure the innocent; whereas the coming of Christ is,
True, but that is spoken of his First coming, which was in mercy. It may be replied, this cannot be asserted of his coming in displeasure, since the coming of a thief is to take from men their own, to do wrong, to injure the innocent; whereas the coming of christ is,
like that of a Iudge, to give every man his owne, to doe right, to punish the nocent; and these two are so far from being like, that they are directly contrary.
like that of a Judge, to give every man his own, to do right, to Punish the nocent; and these two Are so Far from being like, that they Are directly contrary.
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To unfold this riddle, therefore, you must know, that this expression is parabolicall; and parables, like knives, cut onely in the edge, to wit, the scope: now his aime in likening this advent •o that of a thief is onely to take in the consideration of the time. Excellent to this purpose is that of Simon de Cass•a, Similitudo Christi ad furem non est personae ad personam,
To unfold this riddle, Therefore, you must know, that this expression is parabolical; and parables, like knives, Cut only in the edge, to wit, the scope: now his aim in likening this advent •o that of a thief is only to take in the consideration of the time. Excellent to this purpose is that of Simon de Cass•a, Similitudo Christ ad Furem non est personae ad Personam,
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nec negotii ad negotium, sed temporis ad tempus, The parallel here holdeth not between person and person, or businesse and businesse, but betweene time and time; and therefore the Apostles, Paul and Peter, though (after Christs example) they are bold to use this allusion, yet with an explicatory addition, where they say, The Lord cometh as a thief in the night;
nec negotii ad Negotium, sed Temporis ad Tempus, The parallel Here holds not between person and person, or business and business, but between time and time; and Therefore the Apostles, Paul and Peter, though (After Christ Exampl) they Are bold to use this allusion, yet with an explicatory addition, where they say, The Lord comes as a thief in the night;
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and thus it fitly agreeth, since as the coming of a thief in the night is unexpected, because the good-man of the house is then asleep, & thinketh not of it;
and thus it fitly agreeth, since as the coming of a thief in the night is unexpected, Because the goodman of the house is then asleep, & Thinketh not of it;
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so is oft times, especially to wicked men, the coming of Christ; and that this is the meaning of the Protasis in the former, appeareth by the Apodosis, or reddition of the similitude in this verse which requireth our constant preparednesse, because of his sodaine coming, Be you therefore ready, for in an houre, &c. The words (if taken in their fullest latitude ) present us with foure considerables: Here is,
so is oft times, especially to wicked men, the coming of christ; and that this is the meaning of the Protasis in the former, appears by the Apodosis, or reddition of the similitude in this verse which requires our constant preparedness, Because of his sudden coming, Be you Therefore ready, for in an hour, etc. The words (if taken in their Fullest latitude) present us with foure considerables: Here is,
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To cleare which we must distinguish of those severall comings which are attributed to him in Scripture, nor can they (in my weak capacity) be more clearly differenced,
To clear which we must distinguish of those several comings which Are attributed to him in Scripture, nor can they (in my weak capacity) be more clearly differenced,
Christs coming to save is either in the flesh, or in the spirit; his first coming into the world, and his daily coming into our hearts, are in their prime intention salvfiicall; his visible coming was to be the Sonne of Man, that in our nature he might purchase salvation for us;
Christ coming to save is either in the Flesh, or in the Spirit; his First coming into the world, and his daily coming into our hearts, Are in their prime intention salvfiicall; his visible coming was to be the Son of Man, that in our nature he might purchase salvation for us;
Passe we on therefore to his judiciall coming, which is either generall or speciall, personall or virtuall, and so visible or invisible. There shall be at the end of the world, a glorious coming of Christ in person, to execute a manifest and righteous judgement upon all mankinde, rewarding every man according to his works;
Pass we on Therefore to his judicial coming, which is either general or special, personal or virtual, and so visible or invisible. There shall be At the end of the world, a glorious coming of christ in person, to execute a manifest and righteous judgement upon all mankind, rewarding every man according to his works;
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Now all these, after a sort, and in some sense, may be here understood, That coming of Christ, which is literally and most properly meant, is, doubtlesse, his coming by Titus Vespasian against Jerusalem, to overthrow it,
Now all these, After a sort, and in Some sense, may be Here understood, That coming of christ, which is literally and most properly meant, is, doubtless, his coming by Titus Vespasian against Jerusalem, to overthrow it,
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but that many of the things mentioned in this Chapter are, or at least, may be applyed to that last coming of Christ, since we may look upon that destruction of Ierusalem as an Emblem of the worlds judgement; and yet (to draw nearer this present occasion ) the latter part of this chapter, and so this verse may morally be accomodated to the particular coming of Christ, by death, to every person:
but that many of the things mentioned in this Chapter Are, or At least, may be applied to that last coming of christ, since we may look upon that destruction of Ierusalem as an Emblem of the world's judgement; and yet (to draw nearer this present occasion) the latter part of this chapter, and so this verse may morally be accommodated to the particular coming of christ, by death, to every person:
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2. Next to the advent supposed, is observable, the person characterised, by this appellation, the Son of Man, a title which our blessed Saviour very often giveth to him selfe, thereby setting us a pattern of humility, in having low conceits,
2. Next to the advent supposed, is observable, the person Characterized, by this appellation, the Son of Man, a title which our blessed Saviour very often gives to him self, thereby setting us a pattern of humility, in having low conceits,
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as most truly agreeing to him, so best fitting his advent, wherein he manifested himselfe as a Lord punishing his Rebels; but yet it is not without a reason, that having called himselfe Lord, before, he stileth himselfe, the Sonne of Man; here,
as most truly agreeing to him, so best fitting his advent, wherein he manifested himself as a Lord punishing his Rebels; but yet it is not without a reason, that having called himself Lord, before, he styleth himself, the Son of Man; Here,
To prevent which, Christ is pleased to call him selfe the Son of Man, as if he would say, in answer to such an objection. However, I am a poore weak man,
To prevent which, christ is pleased to call him self the Son of Man, as if he would say, in answer to such an objection. However, I am a poor weak man,
and therefore he saith, not in a yeare, or a moneth, or a day, but an houre; nor is it onely speedy, but sodaine, because in an houre men think not of, and by this, an addition is made to the preceding expression, in that parallel verse, there it is, you know not in what houre, and that lets us see how secret death is from,
and Therefore he Says, not in a year, or a Monn, or a day, but an hour; nor is it only speedy, but sudden, Because in an hour men think not of, and by this, an addition is made to the preceding expression, in that parallel verse, there it is, you know not in what hour, and that lets us see how secret death is from,
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4. The last particular (according to this Retrograde, yet Logicall order) considerable is, the inference deduced, what conclusions must be drawne from these premisses, what effect these considerations of the thing, person, and time, ought to work upon us,
4. The last particular (according to this Retrograde, yet Logical order) considerable is, the Inference deduced, what conclusions must be drawn from these premises, what Effect these considerations of the thing, person, and time, ought to work upon us,
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and that is in these words, be ye therefore ready, namely, to have all things fitted before Christ cometh, that we may have nothing to doe when he cometh, but to meet him.
and that is in these words, be you Therefore ready, namely, to have all things fitted before christ comes, that we may have nothing to do when he comes, but to meet him.
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That which he calleth for in the forementioned verse, is watching, that which he requireth here is readinesse; two phrases, one whereof explaines the other.
That which he calls for in the forementioned verse, is watching, that which he requires Here is readiness; two phrases, one whereof explains the other.
On the one hand, lest the command of watching alwayes might seeme impossible, Christ sheweth, that the continuall watching he expects, is onely so farre as to put our selves in a ready posture, that we may not have grace to get when we should spend it.
On the one hand, lest the command of watching always might seem impossible, christ shows, that the continual watching he expects, is only so Far as to put our selves in a ready posture, that we may not have grace to get when we should spend it.
5. Time will not give me leave to insist on each of these particulars, and therefore I shall contract the foure to two, and dichotomizing the Text, here is observable in it, Praedictio eventus, A Prediction of something to come to passe, In an houre you think not, &c. Praescriptio operis, A Prescription of something to be done, Be you therefore ready: Or,
5. Time will not give me leave to insist on each of these particulars, and Therefore I shall contract the foure to two, and dichotomizing the Text, Here is observable in it, Prediction eventus, A Prediction of something to come to pass, In an hour you think not, etc. Prescription operis, A Prescription of something to be done, Be you Therefore ready: Or,
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if you will, here is Praemonitio periculi, A Danger forewarned, In an houre you think not, &c. Admonitio officii, A Forewarning advised, Be you therefore ready: Yet once more, The two important truths of this Scripture, are, Inopinatus Christi adventus, The sodainnesse of Christs coming, In an hour you think not, &c. Necessarius Christiani apparatus, The necessity of the Christians preparing, Be you therefore ready.
if you will, Here is Praemonitio periculi, A Danger forewarned, In an hour you think not, etc. Admonitio Officii, A Forewarning advised, Be you Therefore ready: Yet once more, The two important truths of this Scripture, Are, Inopinatus Christ Adventus, The sodainnesse of Christ coming, In an hour you think not, etc. Necessary Christians apparatus, The necessity of the Christians preparing, Be you Therefore ready.
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Between these two I shall divide the following discourse, beseeching this Son of man that he would in this houre, by his spirit, come into our hearts, that every one of us may be swift to heare, and ready to receive these divine Lessons: And so I begin with the
Between these two I shall divide the following discourse, beseeching this Son of man that he would in this hour, by his Spirit, come into our hearts, that every one of us may be swift to hear, and ready to receive these divine Lessons: And so I begin with the
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when men say peace and safety, they little dreame of warre and ruine, paine cometh oft-times upon the woman in the street, at the table, in an houre when she least thinketh on it.
when men say peace and safety, they little dream of war and ruin, pain comes ofttimes upon the woman in the street, At the table, in an hour when she least Thinketh on it.
That expression of the Prophet Jeremy may not unfitly be made use of to this purpose, by way of illustration, when he saith, death is come up into our windows;
That expression of the Prophet Jeremiah may not unfitly be made use of to this purpose, by Way of illustration, when he Says, death is come up into our windows;
the true man cometh in at the doore, but the thief at the window; coming in at the doore is usuall, but coming in at the window is unexpected; So is Christs coming to men by death in such a way, at such a time as is unlooked for;
the true man comes in At the door, but the thief At the window; coming in At the door is usual, but coming in At the window is unexpected; So is Christ coming to men by death in such a Way, At such a time as is unlooked for;
This truth is that which our Lord himselfe elsewhere illustrateth by the metaphor of a snare, and that day is said so to come, for its secrecy and unexpectednesse; Agag flattereth himselfe, that the bitternesse of death is past, and then Samuel giveth order to hew him in pieces before the Lord in Gilgal:
This truth is that which our Lord himself elsewhere illustrateth by the metaphor of a snare, and that day is said so to come, for its secrecy and unexpectedness; Agag Flattereth himself, that the bitterness of death is past, and then Samuel gives order to hew him in Pieces before the Lord in Gilgal:
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To inlarge this more particularly, be pleased to take notice, that there is a foure-fold hour wherein men usually make no account of Christs coming by death,
To enlarge this more particularly, be pleased to take notice, that there is a fourfold hour wherein men usually make no account of Christ coming by death,
and yet in which Christ frequently cometh to men, to wit, hora carnalis voluptatis, mundanae prosperitatis, corporalis sanitatis & juvenilis aetatis, the houre of carnall pleasure, of worldly prosperity, bodily health, and youthfull age.
and yet in which christ frequently comes to men, to wit, hora Carnalis voluptatis, mundanae prosperitatis, Corporeal sanitatis & juvenilis aetatis, the hour of carnal pleasure, of worldly Prosperity, bodily health, and youthful age.
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whilst covetous Mammonists are heaping up thick clay, they think not of being themselves made an heap of dust; and whilest voluptuous Epicures are feeding on dainties, and dallying with Dallilah 's, they seldome make account of conversing with,
while covetous Mammonists Are heaping up thick clay, they think not of being themselves made an heap of dust; and whilst voluptuous Epicureans Are feeding on dainties, and dallying with Delilah is, they seldom make account of conversing with,
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and being fed upon by Wormes; in this respect, no doubt it is, that our Saviour warneth his Disciples, Take heede to your selves, lest at any time your hearts be overcharged with surfeiting and drunkennesse,
and being fed upon by Worms; in this respect, no doubt it is, that our Saviour warneth his Disciples, Take heed to your selves, lest At any time your hearts be overcharged with surfeiting and Drunkenness,
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and cares of this life, and so that day come upon you unawares, thereby intimating that this day cometh unawares upon them, who are plunged into the cares and delights of this life,
and Cares of this life, and so that day come upon you unawares, thereby intimating that this day comes unawares upon them, who Are plunged into the Cares and delights of this life,
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Belshazzar is quaffing in his Cups, carousing with his Companions, when as in that selfe-same hour came forth the fingers of a man writing upon the wall the destruction of him and his Kingdomes.
Belshazzar is quaffing in his Cups, carousing with his Sodales, when as in that selfsame hour Come forth the fingers of a man writing upon the wall the destruction of him and his Kingdoms.
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Herod is glutting his aspiring humour with popular applause (forgetting in the pride of his heart, both God and himselfe) when as by a strange judgement he is immediately devoured by worms alive, and giveth up the Ghost.
Herod is glutting his aspiring humour with popular applause (forgetting in the pride of his heart, both God and himself) when as by a strange judgement he is immediately devoured by worms alive, and gives up the Ghost.
The coming of the Floud upon the old World is a litttle before made an Emblem by Christ of his coming, and (that as the amplification demonstrateth) in this very particular,
The coming of the Flood upon the old World is a little before made an Emblem by christ of his coming, and (that as the amplification Demonstrates) in this very particular,
when the Sun shone so bright upon Sodome in the Morning, they little expected to be consum'd by a dismal fire from heaven before Evening: when the world is flowing in upon a man, it is very hard to intertaine thoughts of going out of the world.
when the Sun shone so bright upon Sodom in the Morning, they little expected to be consumed by a dismal fire from heaven before Evening: when the world is flowing in upon a man, it is very hard to entertain thoughts of going out of the world.
and so it was verified in the rich Fool, who bidding his soul to take its •ase, by reason of his worldly abundance, had that very night his soule required of him, and carryed to torment.
and so it was verified in the rich Fool, who bidding his soul to take its •ase, by reason of his worldly abundance, had that very night his soul required of him, and carried to torment.
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whilst they have colour in their faces, agility in their joynts, appetite in their stomacks, health in their bodies, How rare are their Meditations on Death? Go preach your Lectures of Mortality (say they) to the weake, and the lame, and the sick;
while they have colour in their faces, agility in their Joints, appetite in their stomachs, health in their bodies, How rare Are their Meditations on Death? Go preach your Lectures of Mortality (say they) to the weak, and the lame, and the sick;
What do you tell us of dying and rotting in the grave? whilest our bones are moystned with marrow? We feel no infirmity, and therefore feare not mortality:
What do you tell us of dying and rotting in the grave? whilst our bones Are moistened with marrow? We feel no infirmity, and Therefore Fear not mortality:
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And yet how often doth Christ come by death in such an houre? one dyeth (saith Job) in his full strength, being wholly at •ase and quiet, his breasts are full of milk,
And yet how often does christ come by death in such an hour? one Dies (Says Job) in his full strength, being wholly At •ase and quiet, his breasts Are full of milk,
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How many valiant and stout men hath death laid upon their backs, on a sodaine tripping up their heeles? Have you not sometimes seene a sturdy Oak quickly blown downe by a violent winde? a strong and tall Vessell presently sunke by a leake? So are oft-times men snatched away in the strength and vigour of their body, by death.
How many valiant and stout men hath death laid upon their backs, on a sudden tripping up their heals? Have you not sometime seen a sturdy Oak quickly blown down by a violent wind? a strong and tall Vessel presently sunk by a leak? So Are ofttimes men snatched away in the strength and vigour of their body, by death.
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how frequently, even in this houre, doth the Sonne of Man come: In Golgotha (saith the Hebrew Proverb) there are soules of all sizes, and our weekely bills, for the most part, afford a greater numbers of dead Children than aged men.
how frequently, even in this hour, does the Son of Man come: In Golgotha (Says the Hebrew Proverb) there Are Souls of all sizes, and our weekly bills, for the most part, afford a greater numbers of dead Children than aged men.
The Poets have a fable, that Death and Cupid lodging together at an Inne, exchanged their arrowes, whereby it hath since come to passe, that many times Old men dote, and Young men dye. The truth is, death doth not summon us according to our yeares, even the blossome is subject to nipping as well as the flower to withering. That threat which Almighty God denounceth by the Prophet Amos, is very often in this morall sense made good, I will cause the Sun to goe downe at noone;
The Poets have a fable, that Death and Cupid lodging together At an Inn, exchanged their arrows, whereby it hath since come to pass, that many times Old men dote, and Young men die. The truth is, death does not summon us according to our Years, even the blossom is Subject to nipping as well as the flower to withering. That threat which Almighty God Denounceth by the Prophet Amos, is very often in this moral sense made good, I will cause the Sun to go down At noon;
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To apply this, let it then be the care of every one of us that Christs coming may not be to us in an houre wee think not of, and to that end, let no houre, at least, day of our life passe without a serious thought of the day and houre of our death;
To apply this, let it then be the care of every one of us that Christ coming may not be to us in an hour we think not of, and to that end, let no hour, At least, day of our life pass without a serious Thought of the day and hour of our death;
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Larkes in Theocritus are called NONLATINALPHABET because they carry the forme of a Sepulchre upon their heads. Such should all Christians be, having permanent impressions of death, not on but in their heads and hearts. The Indian Gymnosophists were so much in love with these thoughts, that they caused their graves to be made before their gates, so as both at their going out and coming in they might be put in minde of their death:
Larks in Theocritus Are called Because they carry the Form of a Sepulchre upon their Heads. Such should all Christians be, having permanent impressions of death, not on but in their Heads and hearts. The Indian Gymnosophists were so much in love with these thoughts, that they caused their graves to be made before their gates, so as both At their going out and coming in they might be put in mind of their death:
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and truly, however the most men in the days of their vanity, account a life spent in meditation of death to be a miserable life, a death rather than a life; yet when the time of their death approache•h, they will change their note,
and truly, however the most men in the days of their vanity, account a life spent in meditation of death to be a miserable life, a death rather than a life; yet when the time of their death approache•h, they will change their note,
and say as dying Theophilus did of devout Arsenius, Beatus es Abba Arseni, qui semper hanc horam ante oculoshabuisti, They are happy men who set death daily before their eys.
and say as dying Theophilus did of devout Arsenius, Beatus es Abba Arseni, qui semper hanc horam ante oculoshabuisti, They Are happy men who Set death daily before their eyes.
A late writer hath, in this respect, piously fancyed, that Clocks were invented to minde us not so much of the Sunne 's motion in the Heavens, as the passing of our life here on Earth: Since the sounding of the clock telleth us that the past houre is as it were dead and buried, which at some time,
A late writer hath, in this respect, piously fancied, that Clocks were invented to mind us not so much of the Sun is motion in the Heavens, as the passing of our life Here on Earth: Since the sounding of the clock Telleth us that the passed hour is as it were dead and buried, which At Some time,
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Art thou in health and strength, remember, a wise and good man, even then (as Gregory Nazian. saith) NONLATINALPHABET will looke both upwards to heaven, and downewards to his grave. Doest thou enjoy the pleasures of life? learn of Joseph of Arimathea to make a tombe in thy garden, and season thy delights with thoughts of thy dissolution.
Art thou in health and strength, Remember, a wise and good man, even then (as Gregory Nazian. Says) will look both upward to heaven, and downwards to his grave. Dost thou enjoy the pleasures of life? Learn of Joseph of Arimathea to make a tombe in thy garden, and season thy delights with thoughts of thy dissolution.
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namely, in the one a burning firebrand presently consumed, and in the other a vessell full of ashes, and dead mens bones, have thou in thy heart by renewed meditations of thy mortality.
namely, in the one a burning firebrand presently consumed, and in the other a vessel full of Ashes, and dead men's bones, have thou in thy heart by renewed meditations of thy mortality.
To close up this part, It is reported concerning the Maids in the Isle of Man, that the first thing they spin is their winding-sheete, which they weare about them as a girdle at their feasts: well were it,
To close up this part, It is reported Concerning the Maids in the Isle of Man, that the First thing they spin is their winding-sheet, which they wear about them as a girdle At their feasts: well were it,
if we would in the midst of all our enjoyments, gird our selves about with our winding-sheets, fixing our thoughts upon our end, that so by this meanes we may not have cause at last to sigh forth the foole 's words, Non putaram, I did not think my death had been so neare:
if we would in the midst of all our enjoyments, gird our selves about with our winding-sheets, fixing our thoughts upon our end, that so by this means we may not have cause At last to sighs forth the fool is words, Non putaram, I did not think my death had been so near:
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Preparednesse required in every Christian for this coming, Be you therefore ready. For the better and clearer dispatch of this, I shall endeavour both to unfold the nature, and press the practise of this duty.
Preparedness required in every Christian for this coming, Be you Therefore ready. For the better and clearer dispatch of this, I shall endeavour both to unfold the nature, and press the practise of this duty.
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1. To illustrate the nature of this preparation, be pleased to observe both the intent of the thing, and the extent of the time; by the former we shall see wherein this readinesse, and by the latter when it ought to bee performed.
1. To illustrate the nature of this preparation, be pleased to observe both the intent of the thing, and the extent of the time; by the former we shall see wherein this readiness, and by the latter when it ought to be performed.
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1. The duty it self being of very weighty importance, It should be a little inquired into, what things are requisite to denominate a man ready for Christs coming.
1. The duty it self being of very weighty importance, It should be a little inquired into, what things Are requisite to denominate a man ready for Christ coming.
The severall metaphors of a Bridegroome, of a Lord, and of a Thiefe, under which the coming of Christ is represented to us, may very fitly be made use of to this end and purpose.
The several metaphors of a Bridegroom, of a Lord, and of a Thief, under which the coming of christ is represented to us, may very fitly be made use of to this end and purpose.
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1. They are ready for the coming of the Bridegroom, who have on their wedding garment. And this is no other in a spirituall sense than that white rayment, to wit, of Christs righteousnesse, apprehended by faith, which our blessed Lord adviseth the Church to buy of him:
1. They Are ready for the coming of the Bridegroom, who have on their wedding garment. And this is no other in a spiritual sense than that white raiment, to wit, of Christ righteousness, apprehended by faith, which our blessed Lord adviseth the Church to buy of him:
and naked shall I returne thither, onely of this garment it cannot bereave us; and he alone, who is thus clothed, may, with comfort, look death in the face.
and naked shall I return thither, only of this garment it cannot bereave us; and he alone, who is thus clothed, may, with Comfort, look death in the face.
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and improved the stock left with him by his Lord. Indeed, thus to doe in reference to God exactly, is impossible, but yet this to endeavour is necessary: and he onely is fit for death, who hath beene carefull in life to employ his talents for Gods glory,
and improved the stock left with him by his Lord. Indeed, thus to do in Referente to God exactly, is impossible, but yet this to endeavour is necessary: and he only is fit for death, who hath been careful in life to employ his Talents for God's glory,
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When the Lord cometh he expects an account of the Servants receipts, and disbursments, and how unfit will the idle or wastfull servant bee to make up his account? That life must needs render a man unprepared for death, which is spent in doing nothing, or that which is worse than nothing, in abusing the mercies we receive, to the dishonour of him, who hath bestowed them on us.
When the Lord comes he expects an account of the Servants receipts, and disbursements, and how unfit will the idle or wasteful servant be to make up his account? That life must needs render a man unprepared for death, which is spent in doing nothing, or that which is Worse than nothing, in abusing the Mercies we receive, to the dishonour of him, who hath bestowed them on us.
So must we prepare our selves for Christs coming, by awaking our soules out of carnall and sensuall security, by keeping our hearts with all diligence, and by putting on the whole armour of God;
So must we prepare our selves for Christ coming, by awaking our Souls out of carnal and sensual security, by keeping our hearts with all diligence, and by putting on the Whole armour of God;
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If you desire a more distinct explication of this preparation, let Christ be his owne expositor in that elegant Scripture, where he adviseth his Disciples to have their Loynes girt, and their Lamps burning;
If you desire a more distinct explication of this preparation, let christ be his own expositor in that elegant Scripture, where he adviseth his Disciples to have their Loins girded, and their Lamps burning;
1. To be ready, is to have our Loynes girt ▪ where by Loynes we may very well understand, our affections and lusts, which are to be girt, by repentance and mortification.
1. To be ready, is to have our Loins girded ▪ where by Loins we may very well understand, our affections and Lustiest, which Are to be girded, by Repentance and mortification.
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but how shall he be fit to go this journey, who hath not laid aside the weight of sinne, and girded up his loynes, which will be a sore impediment to him? More especially, this girding of Loynes may referre to the expelling of worldly love out of our hearts.
but how shall he be fit to go this journey, who hath not laid aside the weight of sin, and girded up his loins, which will be a soar impediment to him? More especially, this girding of Loins may refer to the expelling of worldly love out of our hearts.
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To this purpose, both that action of Christs drinking Vinegar, and those words of his, It is finished, immediately before his death, are not unfitly moraliz'd, to teach us that by despising the world as vaine and bitter, we are more prepared for the finishing of our life.
To this purpose, both that actium of Christ drinking Vinegar, and those words of his, It is finished, immediately before his death, Are not unfitly moralized, to teach us that by despising the world as vain and bitter, we Are more prepared for the finishing of our life.
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Oh how unwilling is he to goe out of the world, whose heart is glued to it? And therefore let it be our wisdome to hang loose in our affections from all earthly relations, that as Seneca divinely,
O how unwilling is he to go out of the world, whose heart is glued to it? And Therefore let it be our Wisdom to hang lose in our affections from all earthly relations, that as Senecca divinely,
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Nihil nos detineat, nec impediat quo minus parati simus, quod quand•que faciendum, statim facere, no worldly thing may hinder us from being ready to do that presently, which must be done at some time.
Nihil nos detineat, nec impediat quo minus Parati Simus, quod quand•que faciendum, Immediately facere, no worldly thing may hinder us from being ready to do that presently, which must be done At Some time.
Certainly he is very unfit to dye, who hath not yet begun to live; thy condition must needes be desperate, if the lamp of thy life be put out before the lamp of grace be kindled: S. John saith of them who dye in the Lord, their works follow them, to wit, those good works which have gone before their death in the course of their lives;
Certainly he is very unfit to die, who hath not yet begun to live; thy condition must needs be desperate, if the lamp of thy life be put out before the lamp of grace be kindled: S. John Says of them who die in the Lord, their works follow them, to wit, those good works which have gone before their death in the course of their lives;
he onely is fit to meet Christ in death, who can say to him in Hezekiah 's words, Remember, Lord, how I have walked before thee in truth, and with a perfect heart:
he only is fit to meet christ in death, who can say to him in Hezekiah is words, remember, Lord, how I have walked before thee in truth, and with a perfect heart:
since though we all agree about the thing, yet we differ about the time, we must be ready for Christs coming, that is acknowledged, but when we should goe about it, is not so easily determined. The answer to this is not expresly given in the text, but yet manifestly implyed in the context, since the housholder no• knowing when the thief will come,
since though we all agree about the thing, yet we differ about the time, we must be ready for Christ coming, that is acknowledged, but when we should go about it, is not so Easily determined. The answer to this is not expressly given in the text, but yet manifestly employed in the context, since the householder no• knowing when the thief will come,
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and indeed this we shall finde in the •parallel Scripture expresly supplyed, where our Saviour bids his Disciples to watch and pray NONLATINALPHABET alwayes. It is that then which ought to be the wisdome of every Christian, alway to be in a readinesse for the coming of Christ: suitable to this is that resolve of holy Job, when hee saith, All the dayes of my appointed time I will wait till my change come; not onely one, or a few, or some, but all his dayes were dayes of watching for the approach of his change, according to which is that counsell of S. Basil, NONLATINALPHABET, we must every day of our life be in a posture ready to goe out of this life, if our Lord require us.
and indeed this we shall find in the •parallel Scripture expressly supplied, where our Saviour bids his Disciples to watch and pray always. It is that then which ought to be the Wisdom of every Christian, always to be in a readiness for the coming of christ: suitable to this is that resolve of holy Job, when he Says, All the days of my appointed time I will wait till my change come; not only one, or a few, or Some, but all his days were days of watching for the approach of his change, according to which is that counsel of S. Basil,, we must every day of our life be in a posture ready to go out of this life, if our Lord require us.
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1. We must begin betimes to make our selves ready. It is an undoubted maxime, in re necessaria non d•u deliberandum, where the matter is clearly necessary to dispute much,
1. We must begin betimes to make our selves ready. It is an undoubted maxim, in re necessaria non d•u deliberandum, where the matter is clearly necessary to dispute much,
Almighty God in his sublime speech to Job, saith, concerning the warlike horse, that he smelleth the battell afarre off; what nature teacheth him, let grace us, to smell that encounter we must have with death afarre off long before (at least in probability) it will come,
Almighty God in his sublime speech to Job, Says, Concerning the warlike horse, that he smelleth the battle afar off; what nature Teaches him, let grace us, to smell that encounter we must have with death afar off long before (At least in probability) it will come,
and that is, in the dayes of our youth. The life of man is not without good reason compared to a night: Now among the Jewes there were foure watches in the night, the first was called Conticinium, when all things are silent;
and that is, in the days of our youth. The life of man is not without good reason compared to a night: Now among the Jews there were foure watches in the night, the First was called Conticinium, when all things Are silent;
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by these foure watches of the night are morally resembled, the foure ages of mans life, Child-hood, Youth, Man-hood ▪ Old age, and it is worth our observation, that when Christ speaketh of our being ready for his coming, he mentioneth onely the second and the third watch:
by these foure watches of the night Are morally resembled, the foure ages of men life, Childhood, Youth, Manhood ▪ Old age, and it is worth our observation, that when christ speaks of our being ready for his coming, he mentioneth only the second and the third watch:
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the dead time of night, when most men are in their soundest sleep, so that he that is wakefull in those watches, may be presumed not to sleep in the first and fourth, and so to be ready in the second and third, is as much as to be alwayes ready; but there may be another apt allusion to our particular purpose;
the dead time of night, when most men Are in their soundest sleep, so that he that is wakeful in those watches, may be presumed not to sleep in the First and fourth, and so to be ready in the second and third, is as much as to be always ready; but there may be Another apt allusion to our particular purpose;
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as for the first watch he mentioneth it not, because Child hood is in no capacity of performing this duty (though even then it concerneth Parents to make their Children ready, by bringing them to the Holy Sacrament of Baptisme: ) and as for the fourth watch of Old age, he specifieth not that neither,
as for the First watch he mentioneth it not, Because Child hood is in no capacity of performing this duty (though even then it concerns Parents to make their Children ready, by bringing them to the Holy Sacrament of Baptism:) and as for the fourth watch of Old age, he specifieth not that neither,
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because Rarissimi sunt qui ad extremum vitae differentes bene operari, inveniuntur ita facientes, They are very rare who are found ready at Christs coming,
Because Rarissimi sunt qui ad extremum vitae differentes bene operari, inveniuntur ita Facientes, They Are very rare who Are found ready At Christ coming,
Let it then be our care to begin at the third watch of Man hood, nay, sooner ▪ at the second watch of Youth, to prepare and provide for Christs coming.
Let it then be our care to begin At the third watch of Man hood, nay, sooner ▪ At the second watch of Youth, to prepare and provide for Christ coming.
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Happy is that man who fitteth himself for dying, so soon as he cometh to know that he liveth, and consecrateth the beginning of his rationall life to a religious Meditation of his mortall end.
Happy is that man who fits himself for dying, so soon as he comes to know that he lives, and consecrateth the beginning of his rational life to a religious Meditation of his Mortal end.
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Those two excuses will be found alike invalid whensoever Christ cometh, Fuisse & futurum esse, I resolved to be ready hereafter, and I was ready heretofore;
Those two excuses will be found alike invalid whensoever christ comes, Fuisse & Future esse, I resolved to be ready hereafter, and I was ready heretofore;
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since it is neither what thou wouldst be, nor what thou hast beene, but what thou art; when death cometh Unbend not then the bow of thy pious endevor, till the string of thy life break; cease not running the race of piety till thou art put out of breath; be alwaies preparing to meet Christ till he come to thee.
since it is neither what thou Wouldst be, nor what thou hast been, but what thou art; when death comes Unbend not then the bow of thy pious endeavour, till the string of thy life break; cease not running the raze of piety till thou art put out of breath; be always preparing to meet christ till he come to thee.
It is to this purpose well observed, what a difference there is between the other life and this; as to that life, it will be sufficient, bene incipere, to begin well; if we can but enter into that joy of our Lord, it is enough; he that is once entred into a possession of that blisse, shall goe no more out, but as to this present life, the great care is bene finire, to end well, since incassum bonum agitur si ante vitae terminum deseratur, That work is begun to no purpose, which is left off before it is finished;
It is to this purpose well observed, what a difference there is between the other life and this; as to that life, it will be sufficient, bene incipere, to begin well; if we can but enter into that joy of our Lord, it is enough; he that is once entered into a possession of that bliss, shall go no more out, but as to this present life, the great care is be finire, to end well, since in cassum bonum agitur si ante vitae Terminus deseratur, That work is begun to no purpose, which is left off before it is finished;
as to be ready for his dissolution? We meet with many remora 's to stop us in, many avocations to turne us aside from this work, the labour of our callings, the care of our families, lawfull recreations, many worldly businesses take up our time,
as to be ready for his dissolution? We meet with many remora is to stop us in, many avocations to turn us aside from this work, the labour of our callings, the care of our families, lawful recreations, many worldly businesses take up our time,
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Actuall readinesse consists in the exercise of those spiritual graces, and practise, of those religious duties, which are fit for us to be conversant in at the time of our death, such as are selfe examination, penitent humiliation, believing invocation, charitable condonation, and the like;
Actual readiness consists in the exercise of those spiritual graces, and practise, of those religious duties, which Are fit for us to be conversant in At the time of our death, such as Are self examination, penitent humiliation, believing invocation, charitable condonation, and the like;
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and truly thus to be alwayes ready, is not possible, nor requisite: It is not possible, for our natures, which at best are but in part renewed, to be wholly taken up with divine performances;
and truly thus to be always ready, is not possible, nor requisite: It is not possible, for our nature's, which At best Are but in part renewed, to be wholly taken up with divine performances;
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yea, for recreation as well as devotion; and if Christ shall come by death to us when about our civill callings, or lawfull refreshings, our condition were not therefore to be adjudged desperate. Indeed, on the one hand,
yea, for recreation as well as devotion; and if christ shall come by death to us when about our civil callings, or lawful refreshings, our condition were not Therefore to be adjudged desperate. Indeed, on the one hand,
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nay ought to beg of God (if it be his will ) that death may rather finde us praying, than playing; in our chambers, than in our shops; about devout exercises, than worldly businesses.
nay ought to beg of God (if it be his will) that death may rather find us praying, than playing; in our chambers, than in our shops; about devout exercises, than worldly businesses.
In this respect, that prayer of the Church (From sodaine death good Lord deliver us) which by our arrogant novelists, among other passages of the lyturgie, is causelesly denyed, is fit to be made, not onely by the worst, but by the best of men, to whom death may be,
In this respect, that prayer of the Church (From sudden death good Lord deliver us) which by our arrogant novelists, among other passages of the liturgy, is causelessly denied, is fit to be made, not only by the worst, but by the best of men, to whom death may be,
and therefore if it be (as doubtlesse it is) a very desirable thing to have space before our death of renewing our faith, repentance, and charity, yea,
and Therefore if it be (as doubtless it is) a very desirable thing to have Molle before our death of renewing our faith, Repentance, and charity, yea,
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and of expressing all these for the comfort and benefit of others that belong to us, it must needes be a fit request for all Christians to put up, that they may be delivered from sodaine death.
and of expressing all these for the Comfort and benefit of Others that belong to us, it must needs be a fit request for all Christians to put up, that they may be Delivered from sudden death.
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But besides this actuall, there is an habituall readiness, which referres not to the action but the disposition; the exercise, but the state of the person;
But beside this actual, there is an habitual readiness, which refers not to the actium but the disposition; the exercise, but the state of the person;
and so in a state of grace, is habitually ready for the coming of Christ, according to this sense Brugensis with others giveth the interpretation of this text, Paratus est qui semper eo statu consistit, quem dominus requirit, qui semper eum vitae tenet statum qui deo gratus, He is ready, who is in that estate which is required by,
and so in a state of grace, is habitually ready for the coming of christ, according to this sense Bruges with Others gives the Interpretation of this text, Ready est qui semper eo Statu consistit, Whom dominus Requires, qui semper Eum vitae tenet Statum qui God Gratus, He is ready, who is in that estate which is required by,
And thus it is our duty to be alwayes ready, not daring to live in a state of impenitency, yea, to give God and our selves no rest, till we have in some measure made our peace with him, through Christ: Looke as when we are enjoyned to pray continually, the meaning is, not that we should be alwayes upon our knees in the continued exercise of that duty,
And thus it is our duty to be always ready, not daring to live in a state of impenitency, yea, to give God and our selves no rest, till we have in Some measure made our peace with him, through christ: Look as when we Are enjoined to pray continually, the meaning is, not that we should be always upon our knees in the continued exercise of that duty,
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but that we should be frequent in the work, and have a minde disposed to pray upon all occasions; so when we are enjoyned to be alwayes ready for death, it is not that we should be continually in the practise of those duties, which are proper for a dying man,
but that we should be frequent in the work, and have a mind disposed to pray upon all occasions; so when we Are enjoined to be always ready for death, it is not that we should be continually in the practise of those duties, which Are proper for a dying man,
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but that we should every day set some time apart for those exercises, and alwayes be in a regenerate condition, having the graces of faith and repentance really wrought in our souls.
but that we should every day Set Some time apart for those exercises, and always be in a regenerate condition, having the graces of faith and Repentance really wrought in our Souls.
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and that not onely naturall, but violent, and so in that sense which S. Paul speaks of high concerning himselfe, when he tells his disconsolate friends that he was ready, not onely to be bound,
and that not only natural, but violent, and so in that sense which S. Paul speaks of high Concerning himself, when he tells his disconsolate Friends that he was ready, not only to be bound,
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and that in the lowest sense, the most being so farre from a readinesse to lay down their lives in suffering for Christ, that they are not in a readinesse to meet Christ, if he should come in an ordinary way to take away their lives. Alexander cashiered that souldier, who had his weapons to sharpen when he was to goe to fight: But Lord, how many Christians (in name ) have the worke of preparation to begin, when their lives are almost at an end, never thinking of doing good, till the opportunity of doing it be past. Suppose, beloved, our Lord Christ should now come against this City, as he did once against Hierusalem, to take vengeance on it and destroy it, in what an unprepared condition should he finde the greatest part of the inhabitants? some sporting with their wantons, others burying themselves in their chests of gold, some quaffing in their riotous bowles, others belching out blasphemous oathes, the most wallowing in some wickednesse or other? Nay, to come nearer, suppose Christ should come by death to any of us here present, this night, this evening, this houre, are we ready for him? could we give up our accounts with joy, and look him in the face with comfort? I feare the most of our Consciences tell us we should not be able to doe it.
and that in the lowest sense, the most being so Far from a readiness to lay down their lives in suffering for christ, that they Are not in a readiness to meet christ, if he should come in an ordinary Way to take away their lives. Alexander Cashiered that soldier, who had his weapons to sharpen when he was to go to fight: But Lord, how many Christians (in name) have the work of preparation to begin, when their lives Are almost At an end, never thinking of doing good, till the opportunity of doing it be passed. Suppose, Beloved, our Lord christ should now come against this city, as he did once against Jerusalem, to take vengeance on it and destroy it, in what an unprepared condition should he find the greatest part of the inhabitants? Some sporting with their wantons, Others burying themselves in their chests of gold, Some quaffing in their riotous bowls, Others belching out blasphemous Oaths, the most wallowing in Some wickedness or other? Nay, to come nearer, suppose christ should come by death to any of us Here present, this night, this evening, this hour, Are we ready for him? could we give up our accounts with joy, and look him in the face with Comfort? I Fear the most of our Consciences tell us we should not be able to do it.
Receive then (I beseech you) a seasonable word of advice, and think (for so indeed it is) that what Christ here saith to his Disciples, he saith to all, Bee you ready, And (which should render this duty so much the more acceptable to us) it wants not a therefore to enforce it, indeed there are many and those weighty motives, which may very well inferre the performance of this duty, as not onely usefull, but needfull to be done,
Receive then (I beseech you) a seasonable word of Advice, and think (for so indeed it is) that what christ Here Says to his Disciples, he Says to all, be you ready, And (which should render this duty so much the more acceptable to us) it Wants not a Therefore to enforce it, indeed there Are many and those weighty motives, which may very well infer the performance of this duty, as not only useful, but needful to be done,
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and take no care to prepare for what shall certainly be? That rich man in the Gospel might well be called a foole, when as he took so much care to build large Barnes, and lay up Goods in those barns as a provision for the uncertaine years of his life, but regarded not to make ready for his grave, which he knew to be certain, and proved to be so near. Oh let not us incur this brand of folly by the like incogitancy.
and take no care to prepare for what shall Certainly be? That rich man in the Gospel might well be called a fool, when as he took so much care to built large Barns, and lay up Goods in those Barns as a provision for the uncertain Years of his life, but regarded not to make ready for his grave, which he knew to be certain, and proved to be so near. O let not us incur this brand of folly by the like incogitancy.
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Such indeed is both the wisdome and goodnesse of our blessed Lord, that he hath forewarned us of the thing, not of the time, that knowing he will come,
Such indeed is both the Wisdom and Goodness of our blessed Lord, that he hath forewarned us of the thing, not of the time, that knowing he will come,
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It was the policy of Julius Caesar, never to acquaint his Army before-hand with the time of their march, Ut paratum, momentis omnibus, quò vellet, subito educeret, that they might be ready to march upon all occasions:
It was the policy of Julius Caesar, never to acquaint his Army beforehand with the time of their march, Ut Paratum, Momentis omnibus, quò vellet, subito educeret, that they might be ready to march upon all occasions:
And therefore (to use Aulus Gellius his comparison) as a fencer not knowing at what part of his body the Antagonist will aime, composeth his body and holdeth his weapon, so as he may readily defend any part; so must we, not knowing in what day of our life Christ will come,
And Therefore (to use Aulus Gellius his comparison) as a fencer not knowing At what part of his body the Antagonist will aim, composeth his body and holds his weapon, so as he may readily defend any part; so must we, not knowing in what day of our life christ will come,
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Indeed, as no place can exempt from death's approach, it may come to thee in the Church, in the Street, in the Shop; in the Field, as well as in the Bed; so no time can priviledge from death's arrest, in the night as well as in the day, in youth and manhood, as well as old age, Christ may send it to seize upon thee:
Indeed, as no place can exempt from death's approach, it may come to thee in the Church, in the Street, in the Shop; in the Field, as well as in the Bed; so no time can privilege from death's arrest, in the night as well as in the day, in youth and manhood, as well as old age, christ may send it to seize upon thee:
Hast thou not need then to be every where, and at all times prepared? Consider this (oh vain man, whoever thou art) that puttest off thy preparation in hope that Christ will delay his visitation;
Hast thou not need then to be every where, and At all times prepared? Consider this (o vain man, whoever thou art) that puttest off thy preparation in hope that christ will Delay his Visitation;
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thou purposest to be ready when thou art old; I, but what if Christ come whilest yet thou art young? Thou promisest to prepare thy self to morrow; but what if thou diest to day? Oh beware that thy promises beare not a date far longer than thy life. It is storied of ambitious Archyas, that having by fraudulent and unjust courses, at length compassed the government of Thebes; he with his complices kept a riotous feast, in the midst of his intemperance a messenger cometh to him with a letter from a friend, importuning him speedily to peruse it,
thou purposest to be ready when thou art old; I, but what if christ come whilst yet thou art young? Thou promisest to prepare thy self to morrow; but what if thou Dies to day? O beware that thy promises bear not a date Far longer than thy life. It is storied of ambitious Archyas, that having by fraudulent and unjust courses, At length compassed the government of Thebes; he with his accomplices kept a riotous feast, in the midst of his intemperance a Messenger comes to him with a Letter from a friend, importuning him speedily to peruse it,
but he slighting the admonition, and putting it under his pillow, said, NONLATINALPHABET serious things to morrow, when as the thing, which the letter concerned ▪ was effected that night, to wit, deprivation at once, both of his life and dignity, by a combination of the Citizens. This, this (my Brethren ) is, I feare, the dolefull case of too many who purposing to be serious and pious hereafter, are snatched away before that hereafter come.
but he slighting the admonition, and putting it under his pillow, said, serious things to morrow, when as the thing, which the Letter concerned ▪ was effected that night, to wit, deprivation At once, both of his life and dignity, by a combination of the Citizens. This, this (my Brothers) is, I Fear, the doleful case of too many who purposing to be serious and pious hereafter, Are snatched away before that hereafter come.
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Couldst thou, oh man, assure thy selfe ▪ the continuance of thy life for a day, a moneth, a yeare, thou mightest with more pretence of reason defer thy preparation so long;
Couldst thou, o man, assure thy self ▪ the Continuance of thy life for a day, a Monn, a year, thou Mightest with more pretence of reason defer thy preparation so long;
but Cui sit exploratum se ad vesperum esse victurum, saith the heathen Orator truly, who can assure himselfe he shall live till evening? nay, who can justly promise to himselfe the next moment? Be not then so foolish, nay mad, nay bruitish, as •o live an hour, a moment in the estate wherein thou wouldst be loath to dye.
but Cui sit exploratum se ad vesperum esse Victurum, Says the heathen Orator truly, who can assure himself he shall live till evening? nay, who can justly promise to himself the next moment? Be not then so foolish, nay mad, nay brutish, as •o live an hour, a moment in the estate wherein thou Wouldst be loath to die.
Be you therefore alwayes endeavouring to make your selves ready. Tota vita discendum est vivere, said the Philosopher, we scarce learne to live well in the whole space of our lives;
Be you Therefore always endeavouring to make your selves ready. Tota vita discendum est vivere, said the Philosopher, we scarce Learn to live well in the Whole Molle of our lives;
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Were a short prayer, or a single sigh, a God forgive me, or Lord have mercy upon me, a valid preparation for Christs coming, the work were easie, and a little time might dispatch it;
Were a short prayer, or a single sighs, a God forgive me, or Lord have mercy upon me, a valid preparation for Christ coming, the work were easy, and a little time might dispatch it;
and you shall hear them complain, that to this day, notwithstanding all their prayers, teares, fastings, watchings, and struglings, they finde themselves very unready for death;
and you shall hear them complain, that to this day, notwithstanding all their Prayers, tears, Fastings, watchings, and strugglings, they find themselves very unready for death;
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Likely it is, at the approach of death, many men w•ll be earnest suiters, in Davids words, Oh spare me a little, one moneth, one weeke longer; but in vaine;
Likely it is, At the approach of death, many men w•ll be earnest Suitors, in Davids words, O spare me a little, one Monn, one Week longer; but in vain;
their request cannot be granted, nor the time delayd. Very apt to this purpose is the story of S. Gregory concerning ond Chrysorius, a man as full of sin as he was of wealth, who on his dying bed, in a bitter agony of spirit, cryed out, Inducias vel us { que } mane, inducias vel us { que } mane, Truce but till the morning, stay but till to morrow;
their request cannot be granted, nor the time delayed. Very apt to this purpose is the story of S. Gregory Concerning and Chrysorius, a man as full of since as he was of wealth, who on his dying Bed, in a bitter agony of Spirit, cried out, Inducias vel us { que } mane, Inducias vel us { que } mane, Truce but till the morning, stay but till to morrow;
Christ may sometimes stay long before he cometh, but when he comes he will not stay NONLATINALPHABET — saith S. Basil excellently, learne to be wise by the foolish Virgins example,
christ may sometime stay long before he comes, but when he comes he will not stay — Says S. Basil excellently, Learn to be wise by the foolish Virgins Exampl,
upon which ground it is, that they put off the setting both their house and soule in order; but let not vain feares beguile thee, thy death is not the nearer, but onely it will be the sweeter, graemeditati mali mollis ictus, the blow will not come the sooner, but it will be the easier; nay, indeed, by being ready to die, thou art the fitter to live, and both thy life and thy death will be the more comfortable.
upon which ground it is, that they put off the setting both their house and soul in order; but let not vain fears beguile thee, thy death is not the nearer, but only it will be the Sweeten, graemeditati mali mollis ictus, the blow will not come the sooner, but it will be the Easier; nay, indeed, by being ready to die, thou art the fitter to live, and both thy life and thy death will be the more comfortable.
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S. Chrysostom, upon these words conceiveth, that Christ representing his coming under the resemblance of a thief, checketh our •luggishness, who are less carefull to be ready against Christs, than the Housholders is against the Thiefe 's coming,
S. Chrysostom, upon these words conceiveth, that christ representing his coming under the resemblance of a thief, checketh our •luggishness, who Are less careful to be ready against Christ, than the Householders is against the Thief is coming,
if Christ, when he cometh by death, finde us unprepared, wo to us that we were born, our case will be like that of the foolish Virgins, against whom the doore of Heaven was shut, and no intreaty could prevaile for the opening of them;
if christ, when he comes by death, find us unprepared, woe to us that we were born, our case will be like that of the foolish Virgins, against whom the door of Heaven was shut, and no entreaty could prevail for the opening of them;
nay, like that of the man, whom when the King came in, he found at the feast without a wedding garment, who was bound hand and foot, and cast into utter darknesse;
nay, like that of the man, whom when the King Come in, he found At the feast without a wedding garment, who was bound hand and foot, and cast into utter darkness;
yea, like that of the evill servant in the end of this chapter, when his Lord coming, cut asunder, and appointed him his portion with the hypocrites, there shall be weeping and gnashing of teeth.
yea, like that of the evil servant in the end of this chapter, when his Lord coming, Cut asunder, and appointed him his portion with the Hypocrites, there shall be weeping and gnashing of teeth.
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This Son of Man hath been pleased to call upon us often for the performance of this duty: perhaps he will come to some of us before the next call: Oh then, delay no longer,
This Son of Man hath been pleased to call upon us often for the performance of this duty: perhaps he will come to Some of us before the next call: O then, Delay no longer,
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It was an excellent saying of an ancient, when his corrupt heart tempted him to procrastination, I will make use of the day to repent in, and leave the morrow to God, so do thou say, Christ may come to morrow, I will be ready for him to day.
It was an excellent saying of an ancient, when his corrupt heart tempted him to procrastination, I will make use of the day to Repent in, and leave the morrow to God, so do thou say, christ may come to morrow, I will be ready for him to day.
yea, even then, when they seem'd to hope and say, the bitterness of death is past, the danger of her child-bearing is over, death seized upon her: But though her dissolution was at this time unthought of by them, yet I have good reason to believe it was neither unlooked nor unprepared for by her, partly because as shee, many moneths before, knew what an hazardous condition she was to pass thorow;
yea, even then, when they seemed to hope and say, the bitterness of death is past, the danger of her childbearing is over, death seized upon her: But though her dissolution was At this time unthought of by them, yet I have good reason to believe it was neither unlooked nor unprepared for by her, partly Because as she, many months before, knew what an hazardous condition she was to pass thorough;
so charity bids me hope that she made use of that time to provide for the worst, chiefly because her foregoing life, as to the general tenure of it was unblameable & vertuous, Et illi mors improvisa, cujus vita f•it provida, even sodaine death cannot be a sad consequent, when a good life was the antecedent: Her education, no doubt, was religious, being the Daughter of a reverend Minister, now with God, and her conversation every way corresponding to that education: Much of her time she employed in the pious services of reading, meditation, and prayer, not neglecting the publique Ordinances, those duties which belong'd to the relations in which God had set her, of a Daughter, a Wife, a Mother, a Mistress, Sister, Neighbour, Friend, she did not more intelligently know, than conscienciously performe. In a word,
so charity bids me hope that she made use of that time to provide for the worst, chiefly Because her foregoing life, as to the general tenure of it was unblameable & virtuous, Et illi mors improvisa, cujus vita f•it provida, even sudden death cannot be a sad consequent, when a good life was the antecedent: Her education, no doubt, was religious, being the Daughter of a reverend Minister, now with God, and her Conversation every Way corresponding to that education: Much of her time she employed in the pious services of reading, meditation, and prayer, not neglecting the public Ordinances, those duties which belonged to the relations in which God had Set her, of a Daughter, a Wife, a Mother, a Mistress, Sister, Neighbour, Friend, she did not more intelligently know, than conscientiously perform. In a word,
like good Mary, she chose that good part, whilest her adorning was not that outward adorning of plaiting the hair, wearing of gold, putting on of apparrell, (in which she onely regarded decency, not affecting curiosity: ) but to use Tertullian 's allusions, Sericum pietatis, byssinum sauctiatis, purpura pudicitiae, The fine linnen of purity, the silke of sanctity, the purple of modesty; or to follow S. Peter 's expressions, The hidden man of the heart,
like good Marry, she chosen that good part, whilst her adorning was not that outward adorning of plaiting the hair, wearing of gold, putting on of apparel, (in which she only regarded decency, not affecting curiosity:) but to use Tertullian is allusions, Sericum pietatis, byssinum sauctiatis, purpura pudicitiae, The fine linen of purity, the silk of sanctity, the purple of modesty; or to follow S. Peter is expressions, The hidden man of the heart,
Thus she both lived and dyed like a lamb, lived meekly, and dyed quietly, lived obediently (in some measure) to Gods commands, and dyed submissively to Gods decree. Let not then her affectionate consort, and loving allyes, mourn over her grave inordinately:
Thus she both lived and died like a lamb, lived meekly, and died quietly, lived obediently (in Some measure) to God's commands, and died submissively to God's Decree. Let not then her affectionate consort, and loving allies, mourn over her grave inordinately:
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Rather then do you, nay let all of us here present, thinke with our selves (to imitate S. Peters words to Sapphira ) that the feet of them which has brought her to her long home, are at the doore of our houses, to carry us out also, and therefore every one so to lead our lives, and order our conversations aright, that at what time soever Christ shall by death approach unto us, his coming may not be unexpected to us, nor we unprepared for his coming. Amen. FINIS.
Rather then do you, nay let all of us Here present, think with our selves (to imitate S. Peter's words to Sapphira) that the feet of them which has brought her to her long home, Are At the door of our houses, to carry us out also, and Therefore every one so to led our lives, and order our conversations aright, that At what time soever christ shall by death approach unto us, his coming may not be unexpected to us, nor we unprepared for his coming. Amen. FINIS.
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Cum inferre de be•et vi•ilare •ontim ò id omi•it ne intolerabile quid praecipere videretur sed estote parati, ad significandum continuam vigilantiam esse paratam. Avendan: in Math. Quod superius dix•rat NONLATINALPHABET illud jam exponit per NONLATINALPHABET ille enim vere vigilat qui semper paratus est. Gerard ▪ Contin.
Cum infer de be•et vi•ilare •ontim ò id omi•it ne intolerabile quid praecipere videretur sed estote Parati, ad significandum continuam vigilantiam esse paratam. Avendan: in Math. Quod superius dix•rat illud jam exponit per Isle enim vere Vigilat qui semper Ready est. Gerard ▪ Continent.
Je•. 19. ••. Significatur inextectata & im provisa Chald••orum in Jerusalem irrup•io •• ▪ pot• qui n•• per portas, in quibu• sunt vigiles, fed per •urorum foenestras clan ▪ culum instar furis irrumpant Lapid in H•er. Luke 21. 35.
Je•. 19. ••. Signify inextectata & im provisa Chald••orum in Jerusalem irrup•io •• ▪ pot• qui n•• per portas, in quibu• sunt Vigiles, fed per •urorum foenestras clan ▪ culum instar furis irrumpant Lapid in H•er. Luke 21. 35.
Dices •u qui •• juvenis kondu• ••n•c•ui, noki ergo decip•, non d••••itur mors ce•to tempore aetatis, neque •i••t co• qui sunt in ipso fine •tatis. G••g Nys•ad• ▪ e•s qui ciff. Bapt. orat.
Dices •u qui •• Juvenis kondu• ••n•c•ui, noki ergo decip•, non d••••itur mors ce•to tempore aetatis, neque •i••t co• qui sunt in ipso fine •tatis. G••g Nys•ad• ▪ e•s qui ciff. Bapt Orat.
Per primum prae••pium jubemur c•hibere nos à malo & impedimenta removere: per sccundum excitamur ad bene operandum. Tole• in Luc. Quid est lumbos ac incto•? declina a malo: quid lu••rnas ardentes habere, hoc est & fac bonum. Aug. Serm. 39. de verb. dom.
Per primum prae••pium jubemur c•hibere nos à Malo & impedimenta removere: per sccundum excitamur ad bene operandum. Tole• in Luke Quid est lumbos ac incto•? Decline a Malo: quid lu••rnas ardentes habere, hoc est & fac bonum. Aug. Sermon 39. the verb. dom.
Ut divinum illud moriendi exemplum nos admonere•, humanarum rerum contemptum & amaritudinem morti praeire debere ut consumma•i ad mortem obeundam esse videamur. Velasq. in Phil. c. 1. v. 21. Annot. 3•. Sen. Epist. 26.
Ut Divinum illud moriendi exemplum nos admonere•, humanarum rerum contemptum & amaritudinem morti praeire Debere ut consumma•i ad mortem obeundam esse videamur. Velasquez. in Philip c. 1. v. 21. Annot 3•. Sen. Epistle 26.
Ho• diff•rt vitapraesens ab illa quam expectamus, quo•a• totum bonum futurae vitae consistit in hoc quod est recte illam incipe•e praes•ntis vitae bonum: è contra consisti• in rect• finiendo illam, &c. Avend. in Mat. cap. 24. Greg. Mag.
Ho• diff•rt vitapraesens ab illa quam Expect, quo•a• totum bonum futurae vitae consistit in hoc quod est recte Illam incipe•e praes•ntis vitae bonum: è contra consisti• in rect• finiendo Illam, etc. Avend. in Mathew cap. 24. Greg. Mag.
Multi domos aedifican•, cum tamen n•sciant an per unicum diem ea debeans colere, ad incertam vitam parantur, certam mortem non curantes. Stella in Lu• ▪
Multi Domos aedifican•, cum tamen n•sciant an per unicum diem ea debeans colere, ad incertam vitam parantur, certam mortem non curantes. Stella in Lu• ▪
Si inimicus tuus fic tibi minaretur in tali borá te expecto, sufficeret tibi usque ad illam horam quiescer•: tamen si sic dixisset observa me, nam ubicunque te inv•n•ro te totis viribus invadam •am tunc nullum tibi qui•tis dabatur tempus Avend. in Math.
Si Inimicus Thy fic tibi minaretur in tali borá te expecto, sufficeret tibi usque ad Illam horam quiescer•: tamen si sic dixisset Observa me, nam ubicunque te inv•n•ro te Totis viribus invadam •am tunc nullum tibi qui•tis dabatur Tempus Avend. in Math.
