Natures goodnight. Or, A sermon preached in the parish-church of Bovitracy in Devon, at the funerall of the vertuous and godly Mrs. Mary Forbes, the great loss and sorrow of the neighbour-hood. By Fra: Moore, curate of soules at Highweek
OUr Life is divided into labour and rest, which Nature wisely hath contrived into waking and sleeping, in an admirable manner providing the preservation of our being by a seeming dissolution of it.
OUr Life is divided into labour and rest, which Nature wisely hath contrived into waking and sleeping, in an admirable manner providing the preservation of our being by a seeming dissolution of it.
Lie down and sleep (as it were) to die in the night, that we may awake and arise to live on the morrow; so well acquainted is our Life with Death, that our whole age appeares the Changes and Intercourse of both.
Lie down and sleep (as it were) to die in the night, that we may awake and arise to live on the morrow; so well acquainted is our Life with Death, that our Whole age appears the Changes and Intercourse of both.
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how long canst thou labour without the relief of rest? how long canst thou awake without refreshment of sleep? Jacobs answer — Few and evil would our dayes be.
how long Canst thou labour without the relief of rest? how long Canst thou awake without refreshment of sleep? Jacobs answer — Few and evil would our days be.
The animal and vitall spirits wearied with sore travel of the day, retire to recruit new strength to their comfortable logings, that in the brain, this in the heart;
The animal and vital spirits wearied with soar travel of the day, retire to recruit new strength to their comfortable logings, that in the brain, this in the heart;
refr•shed by sleep, inable the morning body with new and lively vigour, which •elfe would fall into its principles, dead d•st and earth. Now crazy and infirm bodies requ•re longer and more frequent sleeps;
refr•shed by sleep, inable the morning body with new and lively vigour, which •elfe would fallen into its principles, dead d•st and earth. Now crazy and infirm bodies requ•re longer and more frequent sleeps;
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Wre••• not with the decrees of Heaven, nor murmur at the proced••• of its providence; 'twas God that closed her eyes in sleep, that forbids your eyes to weep.
Wre••• not with the decrees of Heaven, nor murmur At the proced••• of its providence; 'twas God that closed her eyes in sleep, that forbids your eyes to weep.
whereof every one beares Twins: 1. In the Dead is considerable 1. Her Person. 2. Her Condition. In her Person her Age — Short. Sex — Wretched. Her Condition, which is — Negative, not dead. Affirmative, but sleepeth. 2. In the Mourners remarkable 1. Number of Mourners - All 2. Weight of Mourning — Wept and bewailed. 3. In the Preacher, — 1. His Doctrine — Weep not. 2. His Reason,
whereof every one bears Twins: 1. In the Dead is considerable 1. Her Person. 2. Her Condition. In her Person her Age — Short. Sex — Wretched. Her Condition, which is — Negative, not dead. Affirmative, but Sleepeth. 2. In the Mourners remarkable 1. Number of Mourners - All 2. Weight of Mourning — Wept and bewailed. 3. In the Preacher, — 1. His Doctrine — Weep not. 2. His Reason,
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— Remember thy beginning and thou wilt seldom do amisse; (that dust will allay thy pride) but remember thy end and thou wilt never, (those ashes will quench thy wild-fires ▪) The consideration of Death gives life to our considerations,
— remember thy beginning and thou wilt seldom do amiss; (that dust will allay thy pride) but Remember thy end and thou wilt never, (those Ashes will quench thy wildfires ▪) The consideration of Death gives life to our considerations,
a woman speaking with the ill spirit brought death first to our party, in counter-working by the good spirit, we in the beginning will speak of a woman brought to her death, which is the first party, — Shee.
a woman speaking with the ill Spirit brought death First to our party, in counter-working by the good Spirit, we in the beginning will speak of a woman brought to her death, which is the First party, — She.
and gone, as it is Psal. 90.4. surely twelve yeares, nay stretch life to its old standard-number of seventy, and all will not amount to an houre, a minute;
and gone, as it is Psalm 90.4. surely twelve Years, nay stretch life to its old standard-number of seventy, and all will not amount to an hour, a minute;
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Therefore David (though he did very foolishly to number his people, swelling the l•st to hundreds of thousands, that he might appeare something before men;) yet did he very wisely to number his dayes, shrinking the account beneath the least article of time, that he might be nothing before God.
Therefore David (though he did very foolishly to number his people, swelling the l•st to hundreds of thousands, that he might appear something before men;) yet did he very wisely to number his days, shrinking the account beneath the least article of time, that he might be nothing before God.
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but nearer home to our frailty spo•e that miracle of men, He shall flie away as a dreame, Job 20.8. the slow pace of Walking is improved into Flying, and the Shadow emptied into a Dream. Two Nothings, which can never make any one thing;
but nearer home to our frailty spo•e that miracle of men, He shall fly away as a dream, Job 20.8. the slow pace of Walking is improved into Flying, and the Shadow emptied into a Dream. Two Nothings, which can never make any one thing;
Good God! what vainer than a shadow? which is nothing in it self, being but a privation of light framed by the opposition of a thick body to a luminous.
Good God! what vainer than a shadow? which is nothing in it self, being but a privation of Light framed by the opposition of a thick body to a luminous.
Is any thing so empty as a Dream, which hath no subsistence, but in the hollownesse of a sleepy brain? A Fairy-round of Chimericall Semblances, a dance of Phantasies Antiques,
Is any thing so empty as a Dream, which hath no subsistence, but in the hollowness of a sleepy brain? A Fairy-round of Chimerical Semblances, a dance of Fantasies Antiques,
But grant our lives to be Digitis à morte remotae quatuor aut septem, a span long, yet is that life but as a span forced from a gouty hand, the farther it reacheth, the more it torments the owner.
But grant our lives to be Digitis à morte remotae quatuor Or September, a span long, yet is that life but as a span forced from a gouty hand, the farther it reaches, the more it torments the owner.
sorrow was not onely invested on her person, Gen. 3.16 but generally intail'd on her posterity, Job 14.1. Every birth is heire to a new calamity, Job 5.7.
sorrow was not only invested on her person, Gen. 3.16 but generally intailed on her posterity, Job 14.1. Every birth is heir to a new calamity, Job 5.7.
the sorrowes of women are so many, so comprehensive, as that when they who speak as m•ved by the holy Ghost, would expresse the multitude and grievance of those calamities which war,
the sorrows of women Are so many, so comprehensive, as that when they who speak as m•ved by the holy Ghost, would express the multitude and grievance of those calamities which war,
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and ruine, and finall desolation leave upon a people, they wrap up all in this, The sorrowes of a travailing w•man shall come upon him, Hos. 13.13. Christ about to describe that prodigy of vengeance on the Jewes, that irresistible subversion of their state, burying their Temple in its own ashes;
and ruin, and final desolation leave upon a people, they wrap up all in this, The sorrows of a travailing w•man shall come upon him, Hos. 13.13. christ about to describe that prodigy of vengeance on the Jews, that irresistible subversion of their state, burying their Temple in its own Ashes;
burning a thousand in one fire, and scattering the remainder into the state of Slaves and Vagabonds upon the face of the earth by Titus, encompassing Jerusalem with Armies.
burning a thousand in one fire, and scattering the remainder into the state of Slaves and Vagabonds upon the face of the earth by Titus, encompassing Jerusalem with Armies.
Titus having taken it (to pay the Jewes in their own coyn) impressed on his Medalls (made for the celebration of this Conquest) a woman leaning her back to a Palm, with this Inscription on the reverse, Judaea capta.
Titus having taken it (to pay the Jews in their own coin) impressed on his Medals (made for the celebration of this Conquest) a woman leaning her back to a Palm, with this Inscription on the reverse, Judaea Captivity.
for when S. Paul would expresse the universall suffering of the whole Creation from Adams first groan to the last sigh of the last creature he sayes but NONLATINALPHABET, it travaileth in pains together.
for when S. Paul would express the universal suffering of the Whole Creation from Adams First groan to the last sighs of the last creature he Says but, it Travaileth in pains together.
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Not onely the suffering of the Creation but of the Creator, those unparalell'd and unexpressible pains of Christ on the Crosse to redeem us from paines under the Crosse.
Not only the suffering of the Creation but of the Creator, those unparalleled and unexpressible pains of christ on the Cross to Redeem us from pains under the Cross.
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St. Peter having no word of heavier or bitterer signification, sayes NONLATINALPHABET Act. 2.24. the paines, or pangs, or travaile of death, indeed the sorrows first threatned to woman for her first being in transgression.
Saint Peter having no word of Heavier or bitterer signification, Says Act. 2.24. the pains, or pangs, or travail of death, indeed the sorrows First threatened to woman for her First being in Transgression.
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Now tell me, Beloved, is not she a fit emblem of misery, who is so fruitfull a mother of it? Must she not have a mighty spawn of misery at home, who brings forth such numerous sholes of sorrows every day and every where? Or is woman in general like her in Forestus, healthfull in her self and poysonous to all others? Shall the whole Creation groan, and she only sing? Shall Esther think to escape more than all the Jews? No:
Now tell me, beloved, is not she a fit emblem of misery, who is so fruitful a mother of it? Must she not have a mighty spawn of misery At home, who brings forth such numerous shoal of sorrows every day and every where? Or is woman in general like her in Forestus, healthful in her self and poisonous to all Others? Shall the Whole Creation groan, and she only sing? Shall Esther think to escape more than all the jews? No:
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whatsoever the mis-conceit presents to the phantasie, straight we are posse•sed with it, the smallest probability arising from any omen that may forespeak an ill, distracts our minds with an excesse of feare,
whatsoever the misconceit presents to the fantasy, straight we Are posse•sed with it, the Smallest probability arising from any omen that may forespeak an ill, distracts our minds with an excess of Fear,
Non sumus hujus mundi incolae, sed advenae; an Indian Prince told Alexander. We have here no abiding City, no city for pleasure, nor abiding for duration:
Non sumus hujus mundi Inhabitant, sed Advenae; an Indian Prince told Alexander. We have Here no abiding city, no City for pleasure, nor abiding for duration:
We have a name that we live, but we are dead, a life falsely so called, Vestra verò quae dicitur vita mors est, said the dead to the living, our life is but imaginative and suppository, Esay 29.8. Custome more than Reason, makes us believe we live.
We have a name that we live, but we Are dead, a life falsely so called, Vestra verò Quae dicitur vita mors est, said the dead to the living, our life is but imaginative and suppository, Isaiah 29.8. Custom more than Reason, makes us believe we live.
Stand not our feet in the gates of Death? Psal. 9.13. Is not our walk in the shadow of Death? Psal. 23.4. Do not we dwell in the body of death? Rom. 72.4. mortale est omne mortalium bonum, said Metrodorus to his sister, all things about us die;
Stand not our feet in the gates of Death? Psalm 9.13. Is not our walk in the shadow of Death? Psalm 23.4. Do not we dwell in the body of death? Rom. 72.4. mortale est omne mortalium bonum, said Metrodorus to his sister, all things about us die;
Again, if (Non est vivere sed valere vita) Health be the character of life, consider the multitude and frequencies of Diseases, the ill disposure of the Aire, the arrests of the Gout,
Again, if (Non est vivere sed Valere vita) Health be the character of life, Consider the multitude and frequencies of Diseases, the ill disposure of the Air, the arrests of the Gout,
Once more, if valere be Philosophari, and to live in sin is to be dead, the Egyptians cry will fill all our mouths, Exo. 12.33. we are all but dead men.
Once more, if Valere be Philosophize, and to live in since is to be dead, the egyptians cry will fill all our mouths, Exo. 12.33. we Are all but dead men.
or, but, As for the ungodly it is not so with them, Psal. 1.5. the act of the soul's relinquishing the body is the same in all, though it may differ in some circumstance according to the person:
or, but, As for the ungodly it is not so with them, Psalm 1.5. the act of the soul's relinquishing the body is the same in all, though it may differ in Some circumstance according to the person:
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Some are truly dead, not losing their NONLATINALPHABET, but NONLATINALPHABET, not ceasing to be, but continuing to be miserable, others are not dead but sleep.
some Are truly dead, not losing their, but, not ceasing to be, but Continuing to be miserable, Others Are not dead but sleep.
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their Conscience eternally pricking and wounding, every Sin printing a particular Plague on them, their souls thus afflicted in a place of restlesse torment, their body an accursed thing, which even a Devil can assume;
their Conscience eternally pricking and wounding, every since printing a particular Plague on them, their Souls thus afflicted in a place of restless torment, their body an accursed thing, which even a devil can assume;
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and though it want a soul, yet is it strangely animated with confounding horrour, that it must be the vessel whereinto God will poure endlesse and everlasting wrath.
and though it want a soul, yet is it strangely animated with confounding horror, that it must be the vessel whereinto God will pour endless and everlasting wrath.
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Can such sleep (think ye) who lodge in beds of flaming Brimstone, & in sheets of boyling Lead? Those forlorn expressions which Scripture delivers their departure in, denies us all such hopes.
Can such sleep (think you) who lodge in Beds of flaming Brimstone, & in sheets of boiling Led? Those forlorn expressions which Scripture delivers their departure in, Denies us all such hope's.
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fallen now, and shall not rise then, or if rise, but as Pharaoh 's Baker, from the prison to the gibbet, for they shall not be able to stand in judgement, Psal. 1.5. I am sure not stand to what they have done. Sad Strapado!
fallen now, and shall not rise then, or if rise, but as Pharaoh is Baker, from the prison to the gibbet, for they shall not be able to stand in judgement, Psalm 1.5. I am sure not stand to what they have done. Sad Strapado!
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and gather his wheat i••• his garner, but will burn the chaff with unquenchable fire. Death as the red Sea, divides the Israelite from the Egyptian, Exod. 14.13. they shall see each other no more for ever.
and gather his wheat i••• his garner, but will burn the chaff with unquenchable fire. Death as the read Sea, divides the Israelite from the Egyptian, Exod 14.13. they shall see each other no more for ever.
On the other side, could our sickly faith but apprehend the transcendent happinesse of those that sleep, could we confide that they who serve at the Altar on earth, lie under the Altar in heaven, safer far from condemnation than those that flee to the Altar here;
On the other side, could our sickly faith but apprehend the transcendent happiness of those that sleep, could we confide that they who serve At the Altar on earth, lie under the Altar in heaven, safer Far from condemnation than those that flee to the Altar Here;
now lie in Abrahams bosome, that is in the familiarity and society of God; that the servants of God do presently from death enter into their Masters joy;
now lie in Abrahams bosom, that is in the familiarity and society of God; that the Servants of God do presently from death enter into their Masters joy;
and his reason is, because Nature proceedeth but gradatim, from one extreme to another, as if he knew the onely medium to bring the evening of Life to the dawn of the Resurrection, were the night of Death.
and his reason is, Because Nature Proceedeth but gradatim, from one extreme to Another, as if he knew the only medium to bring the evening of Life to the dawn of the Resurrection, were the night of Death.
Awaken your attention to some Analogies which passe betwixt them, we shall conclude as Siracides of the visions of Dreames, That sleep and death are the resemblance of one another,
Awaken your attention to Some Analogies which pass betwixt them, we shall conclude as Sirach of the visions of Dreams, That sleep and death Are the resemblance of one Another,
NONLATINALPHABET — Death is bold as Caesar to tax the whole world, Luke 2.1. The grave is without any order, Job 10.22. for there are small and great, Job 3.19. Goliah and David, the Giant not too big, the Dwarf not too little to fill a Tomb;
— Death is bold as Caesar to Tax the Whole world, Luke 2.1. The grave is without any order, Job 10.22. for there Are small and great, Job 3.19. Goliath and David, the Giant not too big, the Dwarf not too little to fill a Tomb;
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Sculls of all sizes in Golgotha: The wise men die as well as the fool, Psal. 49 10. Solomon and Rehoboam, Old and Young, Methusalem and Jeroboams child.
Sculls of all sizes in Golgotha: The wise men die as well as the fool, Psalm 49 10. Solomon and Rehoboam, Old and Young, Methuselah and Jeroboams child.
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Mista senum ac juvenum densantur funera, nullum — Saeva caput Proserpina fugit. Good and Bad, Cain and Abel; Rich and Poore, Dives and Lazarus, Luke 16.22. The nimblenesse of Asahel could not outrun it;
Mixta Senum ac juvenum densantur funera, nullum — Saeva caput Proserpina Fugitive. Good and Bad, Cain and Abel; Rich and Poor, Dives and Lazarus, Lycia 16.22. The nimbleness of Ashahel could not outrun it;
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Nay Death found a passage where Sin had made none, even the most holy Jesus was dead and buried. Nec potuit ali•• habere exitus, It behoved Christ to suffer, Luke 24. saith Christ himself;
Nay Death found a passage where since had made none, even the most holy jesus was dead and buried. Nec Potuit ali•• habere exitus, It behooved christ to suffer, Lycia 24. Says christ himself;
Rupertus observes when God pronounced the sentence of death on Adam, (a blacker Theta was never fixed on any forehead) Dixit indefinitè, till thou return unto the ground;
Rupert observes when God pronounced the sentence of death on Adam, (a blacker Theta was never fixed on any forehead) Dixit indefinitè, till thou return unto the ground;
What wise Prognosticator (that dares bespeak the event of Battails, and the periods of Kingdomes) can tell whether he shall die on his bed or on a tree? Alas!
What wise Prognosticator (that dares bespeak the event of Battles, and the periods of Kingdoms) can tell whither he shall die on his Bed or on a tree? Alas!
In the midst of life we are in death, and in a moment goe downe to the grave, Job. 21.13. Sometimes the Wombe becometh the Tombe, and preposterously we die before we are born;
In the midst of life we Are in death, and in a moment go down to the grave, Job. 21.13. Sometime the Womb Becometh the Tomb, and preposterously we die before we Are born;
Sometimes the Wedding-sheets serve for the Winding-sheets, as to Raguells seven sons-in-law, and to Sophonisba, who tasted the bitternesse of Death in the sweets of the Marriage-bed.
Sometime the Wedding-sheets serve for the Winding-sheets, as to Raguells seven sons-in-law, and to Sophonisba, who tasted the bitterness of Death in the sweets of the Marriage bed.
Death may seize us in the treachery of a Salutation, so Joab complements with Abner, and Judas betrayes our Jesus with a Kisse. Nay Death may meet you at the Sanctuary of life,
Death may seize us in the treachery of a Salutation, so Joab compliments with Abner, and Judas betrays our jesus with a Kiss. Nay Death may meet you At the Sanctuary of life,
The accidents of every day discover the certainty of this uncertainty, — That man knoweth not his time, Eccles. 9.12. The use of this S. Bernard and Rupertus give us, Ʋt semper solicitum reddat, the uncertainty of Sleep by Death should beget a certain watchfulnesse in Life:
The accidents of every day discover the certainty of this uncertainty, — That man Knoweth not his time, Eccles. 9.12. The use of this S. Bernard and Rupert give us, Ʋt semper solicitum reddat, the uncertainty of Sleep by Death should beget a certain watchfulness in Life:
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Parmenio greatly wondred to see Alexander sleep when Darius was in view with 14 hundred thousand men in armes, all ready to dispute a title to the Persian Empire in Arbela 's battail.
Parmenio greatly wondered to see Alexander sleep when Darius was in view with 14 hundred thousand men in arms, all ready to dispute a title to the Persian Empire in Arbela is battle.
and Changes, seize on us, yet we not hear the sound of their Masters feet behinde them, 2 Kings 6.32. 'Twas Ephraim 's fault to have gray haires here and there, and know it not, H•s. 7.9.
and Changes, seize on us, yet we not hear the found of their Masters feet behind them, 2 Kings 6.32. 'Twas Ephraim is fault to have grey hairs Here and there, and know it not, H•s. 7.9.
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Shall the second coming of Christ to Judgement in Fire, find the world as s•cure as his first coming to judgement in Water? Luke 17.27. forbid it Religion;
Shall the second coming of christ to Judgement in Fire, find the world as s•cure as his First coming to judgement in Water? Lycia 17.27. forbid it Religion;
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The Body fetter'd by sleep upon the bed, the Soul in her imaginative chariot is transported in an unbounded liberty, conversing with the far remote, the dead, Angels,
The Body fettered by sleep upon the Bed, the Soul in her imaginative chariot is transported in an unbounded liberty, conversing with the Far remote, the dead, Angels,
that is an immortall substance, breathed by God into man to make him a living soul, Gen. 2.7. and when man becomes a dead body breathed out again to God, Eccl. 12.7. The dust shall return to the earth as it was, and the spirit to God that gave it.
that is an immortal substance, breathed by God into man to make him a living soul, Gen. 2.7. and when man becomes a dead body breathed out again to God, Ecclesiastes 12.7. The dust shall return to the earth as it was, and the Spirit to God that gave it.
and the soul is not left in the grave, Psal 16 10. Upon this account Death in the ancient stile is called a Sacrifice, wherein the earthy part falls down to ashes on the earth,
and the soul is not left in the grave, Psalm 16 10. Upon this account Death in the ancient style is called a Sacrifice, wherein the earthy part falls down to Ashes on the earth,
Have ye not seen the Sun dart forth a beam (a little •hild of Light) and anon to suck it in again? And is not that beam as safe and lively in the body of the Sun,
Have you not seen the Sun dart forth a beam (a little •hild of Light) and anon to suck it in again? And is not that beam as safe and lively in the body of the Sun,
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and again calls back that soul to himself, is not that soul as safe in the hand of God as it was in the body of Man? He must have forfeited both Faith and Reason that dares deny it.
and again calls back that soul to himself, is not that soul as safe in the hand of God as it was in the body of Man? He must have forfeited both Faith and Reason that dares deny it.
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David implyes no mean danger of death, when he sayes, My soul is in my hand, Psal. 119.109. but when he commends his soul into the hands of God, Psal. 31 5. he is safe as the eternall life:
David Implies no mean danger of death, when he Says, My soul is in my hand, Psalm 119.109. but when he commends his soul into the hands of God, Psalm 31 5. he is safe as the Eternal life:
Tell me, was Abel 's soul slain with his body? whence then the voice of his blood, which is the receptacle of a spirit? were they (as the Italian threatned his enemy) run through body and soul, who were slain for the Word of God? Rev. 6 9. sure then they could never have cryed with a loud voyce for vengeance, ver. 10. If S. Paul upon his dissolution could not have been with Christ, it had been far better not to have been dissolved, Phil. 1.23. And if in this life onely we have hope, we are of all men most miserable.
Tell me, was Abel is soul slave with his body? whence then the voice of his blood, which is the receptacle of a Spirit? were they (as the Italian threatened his enemy) run through body and soul, who were slave for the Word of God? Rev. 6 9. sure then they could never have cried with a loud voice for vengeance, ver. 10. If S. Paul upon his dissolution could not have been with christ, it had been Far better not to have been dissolved, Philip 1.23. And if in this life only we have hope, we Are of all men most miserable.
But ridendi sunt, saith Jerom, they are to be derided, I think rather much to be lamented, who to continue a beastly life, think they shall end in the death of a beast, soul all and body at once. No; NONLATINALPHABET life and soul are inseparable;
But ridendi sunt, Says Jerome, they Are to be derided, I think rather much to be lamented, who to continue a beastly life, think they shall end in the death of a beast, soul all and body At once. No; life and soul Are inseparable;
I confesse with Pineda — Cum hoc non verbis sed fuste agendum — the best confutation of such a one is to put him to death, that he may in h•ll confesse with horrour, what on earth he denied with plaisance But if there be any spark of Ingenuity within us, let me kind•e it into an assent by that art which Alamandurus a King of the Saracens, used to confute the Eutychean Heresie.
I confess with Pineda — Cum hoc non verbis sed fust agendum — the best confutation of such a one is to put him to death, that he may in h•ll confess with horror, what on earth he denied with plaisance But if there be any spark of Ingenuity within us, let me kind•e it into an assent by that art which Alamandurus a King of the Saracens, used to confute the Eutychean Heresy.
— But now, saith Abraham as soon as they were dead, but now he is comforted, and thou art tormented. Luke 16.25. Seeing therefore such a diverse entertainment waits us at the gates of death, What manner of persons ought ye to be in all holy conversation and godlinesse? How should your Charity make to your selves friends of the mammon of unrighteousnesse, that when ye fail, they may receive you into everlasting habitations.
— But now, Says Abraham as soon as they were dead, but now he is comforted, and thou art tormented. Luke 16.25. Seeing Therefore such a diverse entertainment waits us At the gates of death, What manner of Persons ought you to be in all holy Conversation and godliness? How should your Charity make to your selves Friends of the mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations.
What spirituall prov•dence to •et Oyl into our lamps, and a Wedding garment on our backs, that we be not left either in nakednesse or darknesse? When S. Austin would open the fountain of all disturbances in this world,
What spiritual prov•dence to •et Oil into our lamps, and a Wedding garment on our backs, that we be not left either in nakedness or darkness? When S. Austin would open the fountain of all disturbances in this world,
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or goods, or both, though they speak it not out, yet their inward thoughts are, that their houses shall continue for ever, Psal. 49 11. Hence proceed those cares and labours, those frauds and violences in the world to secure our interests here.
or goods, or both, though they speak it not out, yet their inward thoughts Are, that their houses shall continue for ever, Psalm 49 11. Hence proceed those Cares and labours, those frauds and violences in the world to secure our interests Here.
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4. A fourth proportion is in their government, which is like that of Solomon — in rest on every side, Somnus quies reru•, NONLATINALPHABET, the toyles and cares of the day are slumbered all in the quiet of sleep at night.
4. A fourth proportion is in their government, which is like that of Solomon — in rest on every side, Somnus quies reru•,, the toils and Cares of the day Are slumbered all in the quiet of sleep At night.
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There the prisoners rest together, they hear not the voice of the oppressour, and the servant is free from his master, the labourer complaines not of the heat and burden of the day,
There the Prisoners rest together, they hear not the voice of the oppressor, and the servant is free from his master, the labourer complains not of the heat and burden of the day,
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Nay that Christian duell, those unextinguishable skirmishes in the breasts of Saints, between the flesh and the spirit whilst we live, are determined into a cessation by the hand of the grave.
Nay that Christian duel, those unextinguishable Skirmishes in the breasts of Saints, between the Flesh and the Spirit while we live, Are determined into a cessation by the hand of the grave.
Could I present you an inventory of all those sins and sorrowes, those anxieties and cares, that swe•t and labour, those troublesome attendants on the heirs of Adam 's curse, through this vale of misery:
Could I present you an inventory of all those Sins and sorrows, those anxieties and Cares, that swe•t and labour, those troublesome attendants on the Heirs of Adam is curse, through this vale of misery:
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Since here we not onely rest from our labours, Rev. 14.13. as oxen unyoak'd, but in all most eminent and sweet advantage, we rest in hope, that is, in hope to rise again, which is another agreement 'twixt Sleep and Death.
Since Here we not only rest from our labours, Rev. 14.13. as oxen unyoked, but in all most eminent and sweet advantage, we rest in hope, that is, in hope to rise again, which is Another agreement betwixt Sleep and Death.
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5. The next agreement is in the expectation of rising again. This admits three observations. 1. Men lye down at night with design to awake on the morrow:
5. The next agreement is in the expectation of rising again. This admits three observations. 1. Men lie down At night with Design to awake on the morrow:
— Christ was the first-born from the d•ad, and my flesh shall rest in hope, that he will daign me the priviledge of a younger brother, to rise after him. Cur desperabo quod poterit in me, quod demonstravit in se, propter me? If Christ when he was dead could raise himself, I doubt not but being alive he can draw me to him.
— christ was the firstborn from the d•ad, and my Flesh shall rest in hope, that he will deign me the privilege of a younger brother, to rise After him. Cur desperabo quod poterit in me, quod demonstravit in se, propter me? If christ when he was dead could raise himself, I doubt not but being alive he can draw me to him.
yet to satisfie the curious questionist, S. Paul descends to a naturall illustrat•on of the anniversary resurrection of a Corn-field, 1 Cor. •5 36, 37. and befools him that can see each field bring forth the grain sown in it,
yet to satisfy the curious questionist, S. Paul descends to a natural illustrat•on of the anniversary resurrection of a Cornfield, 1 Cor. •5 36, 37. and befools him that can see each field bring forth the grain sown in it,
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This hope then may revive our fainting spirits, that after a long silence in the grave we shall awake, shake off the shackles of the tyrant Death, and rise in triumph.
This hope then may revive our fainting spirits, that After a long silence in the grave we shall awake, shake off the shackles of the tyrant Death, and rise in triumph.
We have a sure word of prophesy for it, I will ransome them from the power of the grave, I will redeem them from death, O death I will be thy plague, O grave I will be thy destruction.
We have a sure word of prophesy for it, I will ransom them from the power of the grave, I will Redeem them from death, Oh death I will be thy plague, Oh grave I will be thy destruction.
So a•so is the resurrection of the dead, as S. Paul most mysteriously discourseth, 1 Cor. 15.42.43, 44. it is sown in Corruption, it is raised in Incorruption;
So a•so is the resurrection of the dead, as S. Paul most mysteriously discourseth, 1 Cor. 15.42.43, 44. it is sown in Corruption, it is raised in Incorruption;
and to each defect applies a gracious date, which glorifies the life immortall. 1. The first is Corrup•ion, which subjects the body to Diseases, the Gout, the Stone,
and to each defect Applies a gracious date, which Glorifies the life immortal. 1. The First is Corrup•ion, which subject's the body to Diseases, the Gout, the Stone,
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2. The second is Dishonour, that is, Decoris expers, uglinesse and deformity, a gate so unsupportable, that many have shortned their dayes to hide their dishonours in the grave.
2. The second is Dishonour, that is, Decoris expers, ugliness and deformity, a gate so unsupportable, that many have shortened their days to hide their dishonours in the grave.
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To this is opposed Glory, a state of transcendent beauty; The righteous shall shine as the Sun in the firmament, Mat. 13.43. nay (when that gorgeous body of l•ght shall be a Cinder) glorified bodies shall exceed that splendour seven-fold, Isa. 30.26. What an exact symmetry and proportion shall glorified bodyes have, when they arrive to the measure of the stature of the fulness of Christ!
To this is opposed Glory, a state of transcendent beauty; The righteous shall shine as the Sun in the firmament, Mathew 13.43. nay (when that gorgeous body of l•ght shall be a Cinder) glorified bodies shall exceed that splendour sevenfold, Isaiah 30.26. What an exact symmetry and proportion shall glorified bodies have, when they arrive to the measure of the stature of the fullness of christ!
as Christ himselfe to shew the weight of a mortall body, was wearied with his journey, John 4 6. To confute this, it is raised in Power, both of agility and celerity;
as christ himself to show the weight of a Mortal body, was wearied with his journey, John 4 6. To confute this, it is raised in Power, both of agility and celerity;
But in Heaven it is a Spiritual body; the Inhabitants there hunger no more, nor thirst no more, Rev. 7.16. and in the Resurrection they neither marry, nor are given in marriage (to propagate their like) but are as Angels, Mat. 22.30. The inhabitants shall not say I am sick, Esay 33.24. No weariness there — and all teares wiped away.
But in Heaven it is a Spiritual body; the Inhabitants there hunger no more, nor thirst no more, Rev. 7.16. and in the Resurrection they neither marry, nor Are given in marriage (to propagate their like) but Are as Angels, Mathew 22.30. The inhabitants shall not say I am sick, Isaiah 33.24. No weariness there — and all tears wiped away.
If to be unclothed of these m•series be so valuable, how inestimable a blessing is it to be cloathed upon with these felicities? When mortality is swallowed up of life,
If to be unclothed of these m•series be so valuable, how inestimable a blessing is it to be clothed upon with these felicities? When mortality is swallowed up of life,
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Had I now shewd a child a new gay coat, how cheerfully wo•ld his childish wit have put off his old rags to be new clad I H•d• but told him to morrow should be holy day,
Had I now showed a child a new gay coat, how cheerfully wo•ld his childish wit have put off his old rags to be new clad I H•d• but told him to morrow should be holy day,
we too plainly say we will not go out free ▪ nay, as he we bring our ear to be bored, endure any hardship — Facito debilem pede, manu, hand-gout, feet-gout, Dum 〈 ◊ 〉 superest bene est, so as they live it matters not,
we too plainly say we will not go out free ▪ nay, as he we bring our ear to be bored, endure any hardship — Facito debilem pede, manu, hand-gout, feet-gout, Dum 〈 ◊ 〉 superest bene est, so as they live it matters not,
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Death I confesse is t•rrible, Quis enim vult ••il prorsus nemo, the man Christ was very sad at the approach of •; 'tis a going whither Nature would not, John 21.18.
Death I confess is t•rrible, Quis enim vult ••il prorsus nemo, the man christ was very sad At the approach of •; it's a going whither Nature would not, John 21.18.
So would a man enter into the chambers of Death, and lye down willingly in the bed of the Grave, if 〈 ◊ 〉 considered, that then he is not dead but sleepeth.
So would a man enter into the chambers of Death, and lie down willingly in the Bed of the Grave, if 〈 ◊ 〉 considered, that then he is not dead but Sleepeth.
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The rising of the Sun of righteousnesse will 〈 … 〉 the dead bodyes, as we have an essay, Mat. 27.52, 53. A• t•• are in the grave shall hear his voice,
The rising of the Sun of righteousness will 〈 … 〉 the dead bodies, as we have an essay, Mathew 27.52, 53. A• t•• Are in the grave shall hear his voice,
Collect all this, that Life is short and miserable, that Death is universall, uncertaine, yet reacheth but to the body, that it is quiet, easie and peacefull;
Collect all this, that Life is short and miserable, that Death is universal, uncertain, yet reaches but to the body, that it is quiet, easy and peaceful;
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I professe my self unfurnished of any other Argument, then the numberlesse felicities and weight of glory, which crown those that are not Dead but Sleep.
I profess my self unfurnished of any other Argument, then the numberless felicities and weight of glory, which crown those that Are not Dead but Sleep.
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declines the act of weeping, and the posture of sadnesse, and arose from the earth, and washed and anoynted himself, and changed his Apparell and passion too, 2 Sam. 12.20. his Courtiers who admire this alteration, he satisfies with two Authentick reasons, v. 23. first the vanity of tears for the dead, can I hring him back again? the voice of we•ping recalls not departed Souls.
declines the act of weeping, and the posture of sadness, and arose from the earth, and washed and anointed himself, and changed his Apparel and passion too, 2 Sam. 12.20. his Courtiers who admire this alteration, he Satisfies with two Authentic Reasons, v. 23. First the vanity of tears for the dead, can I hring him back again? the voice of we•ping recalls not departed Souls.
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Yet because whilst we live in this valley of Tears, naturall affection will so far prevaile upon •ur Reason, that even the Father of the Faithfu l, when he was to sow his nearest relative in the Earth, cou•d not but water it with a showr from his eyes.
Yet Because while we live in this valley of Tears, natural affection will so Far prevail upon •ur Reason, that even the Father of the Faithfu l, when he was to sow his nearest relative in the Earth, cou•d not but water it with a shower from his eyes.
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Observe that Antheme which Esay hath set, for a Christian parentation to be sung at the grave, Isa 26 19. Thy dead men shall live, (that is the leading voice by the Prophet) together with my dead body shall they arise, (that is the Counter tenor sung by Christ);
Observe that Anthem which Isaiah hath Set, for a Christian parentation to be sung At the grave, Isaiah 26 19. Thy dead men shall live, (that is the leading voice by the Prophet) together with my dead body shall they arise, (that is the Counter tenor sung by christ);
but if seriously weighed, will turn our sorrow into joy. 1. That Men shall be dead, not alwaies lye under the pressures and miseries of this life. 2. That they are Thy Dead, that is, God owns them. 3. They shall not st•ll continue in the d•shonours of the grave,
but if seriously weighed, will turn our sorrow into joy. 1. That Men shall be dead, not always lie under the pressures and misery's of this life. 2. That they Are Thy Dead, that is, God owns them. 3. They shall not st•ll continue in the d•shonours of the grave,
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Attend the fi•st wo•d• Christ spake to a Woman after his Resurrection, was it not, Why weepest thou? Joh. 20.15. Indeed before •hrist had opened the ••tes of D ath, Mary, nay the whole world (which say the F•thers was representative in her) had cause enough to w•ep.
Attend the fi•st wo•d• christ spoke to a Woman After his Resurrection, was it not, Why Weepest thou? John 20.15. Indeed before •hrist had opened the ••tes of WORSER ath, Marry, nay the Whole world (which say the F•thers was representative in her) had cause enough to w•ep.
the Syren sings away her life in wanton ayres, and charms of Lust, the treacherous inticements to destruction, but when she dyes, she breaths out her soul in howlings, sighs and sobs, in pangs and horror.
the Syren sings away her life in wanton airs, and charms of Lust, the treacherous enticements to destruction, but when she dies, she breathes out her soul in howlings, sighs and sobs, in pangs and horror.
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when she dyes she expires in joyfull Anthemes, the voice of joy and gladnesse. Sic ubi fata vocant, udis abjectus in herbis, Ad vada Maeandri, concinit albus Olor.
when she dies she expires in joyful Anthems, the voice of joy and gladness. Sic ubi fata Vocant, udis abjectus in herbis, Ad vada Maeandri, concinit Albus Olor.
Good people, had you the Reversion of a rich Living, or Office, would you weep because it is faln into your possession? Invidi non amantis, 'twere more of Envy then Love to bewaile an earthly happinesse.
Good people, had you the Reversion of a rich Living, or Office, would you weep Because it is fallen into your possession? Invidi non Amantis, 'twere more of Envy then Love to bewail an earthly happiness.
For the sins and sufferings of the living, I confesse, there is weeping work enough for him who hath Jeremies wish, His head a fountain of teares to weep day and night:
For the Sins and sufferings of the living, I confess, there is weeping work enough for him who hath Jeremies wish, His head a fountain of tears to weep day and night:
and profit by it, is onely this humble advice w•ich I have borrowed from Plato. Sic ad somnum proficisci corporibus affectis ut nihil sit quod arimo perturbationem aff rat;
and profit by it, is only this humble Advice w•ich I have borrowed from Plato. Sic ad somnum proficisci corporibus affectis ut nihil sit quod arimo perturbationem aff rat;
as the discontented Lover to his affected. In me nostra Ven•s noctes exercet amaras; Thou searchest me with Dreams, and terrifiest me with Vision, Job. 7.14.
as the discontented Lover to his affected. In me nostra Ven•s Noctes Exercet amaras; Thou searchest me with Dreams, and terrifiest me with Vision, Job. 7.14.
For the memory of every unrepented sinne (though the Body sleep in the Grave) lodges the Soul in a bed of Scorpions, which sting her with plagues as incessant,
For the memory of every unrepented sin (though the Body sleep in the Grave) lodges the Soul in a Bed of Scorpions, which sting her with plagues as incessant,
Hath any one cloathed himself with cursing? or worn the Garment spotted with the fl•sh in Saint Jude? or that rolled in Bloud in Esay. 9.5? or the poor mans taken to pledge,
Hath any one clothed himself with cursing? or worn the Garment spotted with the fl•sh in Saint U^de? or that rolled in Blood in Isaiah. 9.5? or the poor men taken to pledge,
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For armes, if any one hath made the Members of his Body the weapons of unrighteousnesse to sin, or us'd his tongue as a sharp sword, that hath wounded the honour of God, or his Neighbour.
For arms, if any one hath made the Members of his Body the weapons of unrighteousness to since, or used his tongue as a sharp sword, that hath wounded the honour of God, or his Neighbour.
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If any one hath as Tamar, put on whorish attire to draw in the passenger, they must, as she, Gen. 38.19. Arise and depart, and lay by her vail from her. Nemo enatat cum sarcinis; Encumbred people cannot sleep.
If any one hath as Tamar, put on whorish attire to draw in the Passenger, they must, as she, Gen. 38.19. Arise and depart, and lay by her Vail from her. Nemo enatat cum sarcinis; Encumbered people cannot sleep.
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When survivors see a Soul that hath lived long in this Region of holy Duty, to ascend to Heaven as the Angel, Iudg. 13.20. In the flames of the Altar, their Charity and hopes are sufficiently instructed to say, Nolite flere. Weep not, she is not dead but sleepeth. The Character.
When survivors see a Soul that hath lived long in this Region of holy Duty, to ascend to Heaven as the Angel, Judges 13.20. In the flames of the Altar, their Charity and hope's Are sufficiently instructed to say, Nolite flere. Weep not, she is not dead but Sleepeth. The Character.
So Saint Ambrose interr'd Theodosius; Nazianzen, the immortall Athanasius; and Saint Hierome, the excellent Lady Marcella: nay, Saint Iohn hath taken short notes of a Sermon made by Christ at the Funeral of Lazarus, Ioh. 11.12, 13, &c. wherein are discourses of Faith, resurrection and Glory, ••ised from the Dead,
So Saint Ambrose interred Theodosius; Nazianzen, the immortal Athanasius; and Saint Jerome, the excellent Lady Marcella: nay, Saint John hath taken short notes of a Sermon made by christ At the Funeral of Lazarus, John 11.12, 13, etc. wherein Are discourses of Faith, resurrection and Glory, ••ised from the Dead,
Therefore hear me, or rather hear her speak, for the Dead can speak, He•. 11.4. This Consideration speak• Caution to our Conversation• since our Actions dye not with our Persons,
Therefore hear me, or rather hear her speak, for the Dead can speak, He•. 11.4. This Consideration speak• Caution to our Conversation• since our Actions die not with our Persons,
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Plutarch reports a strange wantonnesse in some Milesian Women, who in a corrupt prodigality of their lives, would, without any reason or provoc•tion, be their own Executioners,
Plutarch reports a strange wantonness in Some Milesian Women, who in a corrupt prodigality of their lives, would, without any reason or provoc•tion, be their own Executioners,
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and made it a fashion to ha•• themselves against Reason, Counsel, and Nature, untill, the Milesians decreed their naked bodies, with the same halter they ended their lives in, to lye unburied on Dunghils, exposed to the scorne of men, and the sepulture of Beasts.
and made it a fashion to ha•• themselves against Reason, Counsel, and Nature, until, the Milesians decreed their naked bodies, with the same halter they ended their lives in, to lie unburied on Dunghills, exposed to the scorn of men, and the sepulture of Beasts.
the care of the living (no doubt) b••• to live and dye well, must needs be somewhat increased, wh•• they know that their departure shall not be folded up • silence.
the care of the living (no doubt) b••• to live and die well, must needs be somewhat increased, wh•• they know that their departure shall not be folded up • silence.
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the worthinesse of her bir•h had no other influence on her, but to engage her to wo•thiness of action, which she so nobly improved, that the vertue of her life dignified the honour of her descent;
the worthiness of her bir•h had no other influence on her, but to engage her to wo•thiness of actium, which she so nobly improved, that the virtue of her life dignified the honour of her descent;
Her Accesse was free but not loose, her door, as her heart, was open to all friends, so that without much shifting the Sce•• she would easily m•ke her Ho•se a Court,
Her Access was free but not lose, her door, as her heart, was open to all Friends, so that without much shifting the Sce•• she would Easily m•ke her Ho•se a Court,
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Finally bre•hren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, she did them,
Finally bre•hren, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report, she did them,
Her Aff•ction was great as Jonathans, wonderfull and passing the love of women. 2 Sam. 2.26. Marriage made her husband and her one flesh, but love made them one soul.
Her Aff•ction was great as Jonathans, wonderful and passing the love of women. 2 Sam. 2.26. Marriage made her husband and her one Flesh, but love made them one soul.
holiness to God, and righteousness and just dealing tow•rds Man. These two dutyes she had so learned from her two Husbands (the first being a Civilian, this last a D•vine) that she proved a very perfect proficient in both.
holiness to God, and righteousness and just dealing tow•rds Man. These two duties she had so learned from her two Husbands (the First being a Civilian, this last a D•vine) that she proved a very perfect proficient in both.
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which I leave with you n the command of Christ for his Spouse; Can• 8.4. I charge you ô ye daughters of Jerusalem, that ye stir not up, nor awake her. Ye daughters!
which I leave with you n the command of christ for his Spouse; Can• 8.4. I charge you o the daughters of Jerusalem, that you stir not up, nor awake her. the daughters!
for your tongues are most busie, and most aspersive, you soonest both make faults and find f•ults, do not you awake her with loud and l•bellous d•famat•ons, nor with close and corner-whisperings:
for your tongues Are most busy, and most aspersive, you soonest both make Faults and find f•ults, do not you awake her with loud and l•bellous d•famat•ons, nor with close and corner-whisperings:
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••at we with her and the rest departed in the true faith & fear of Gods most holy name, may at the last be awakened to p•ssess the consumm•te bliss both of body & soul, in that state of an eternal and everlasting co•junction in glory, which was purchased by the B•ood,
••at we with her and the rest departed in the true faith & Fear of God's most holy name, may At the last be awakened to p•ssess the consumm•te bliss both of body & soul, in that state of an Eternal and everlasting co•junction in glory, which was purchased by the B•ood,
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Si quid est in nobilitate bonū, id esse arbitror solum ut imposita nob libu• necessitudo videatur, ne à maj•ram virtute degenerens ▪ Boeth. de cons. phil. l. 3 pro. 6.
Si quid est in nobilitate bonū, id esse arbitror solum ut imposita nob libu• necessitudo Videatur, ne à maj•ram virtute degenerens ▪ Both. de cons. Philip. l. 3 Pro. 6.
