A27227	----	A certain and true relation of the heavenly enjoyments and living testimonies of God's love unto her soul, participated of from the bountiful hand of the Lord, and communicated to her in the time of her weakness of body. Declared upon the dying-bed of Sarah, the wife of John Beck ... who departed this life the 13th day of the 6th moneth, 1679. Beck, Sarah, d. 1679. 1679 Approx. 21 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A27227 Wing C1686A Wing B1649A ESTC R11674 11687798 ocm 11687798 48175 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27227) Transcribed from: (Early English Books Online ; image set 48175) Images scanned from microfilm: (Early English Books, 1641-1700 ; 12:7 or 2637:5) A certain and true relation of the heavenly enjoyments and living testimonies of God's love unto her soul, participated of from the bountiful hand of the Lord, and communicated to her in the time of her weakness of body. Declared upon the dying-bed of Sarah, the wife of John Beck ... who departed this life the 13th day of the 6th moneth, 1679. Beck, Sarah, d. 1679. 12 p. s.n.], [London : Printed in the year 1680. Place of publication from Wing. Reproduction of original in Friends' Library. This item appears as Wing B1649A (number cancelled in Wing 2nd ed.) at reel 12:7, and as Wing Wing (2nd ed.) C1686A at reel 2637:5. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Religious aspects. Last words. Eulogies -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 John Latta Sampled and proofread 2004-07 John Latta Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A Certain and True RELATION OF THE Heavenly Enjoyments AND Living Testimonies Of God's Love unto her Soul , Participated of from the Bountiful Hand of the LORD , and communicated to her in the time of her Weakness of Body . Declared upon the Dying-Bed of SARAH the Wife of JOHN BECK of Dockrae in the County of Westmoreland , who departed this Life the 13th Day of the 6th Moneth , 1679. The Souls of the Righteous are precious in the Eyes of the Lord , and they shall be had in Everlasting Remembrance . Blessed are the Dead which dye in the Lord , even so saith the Spirit ; for they rest from ther Labours , and their Works follow them Rev. 14. 13. Printed in the Year 1680. A Testimony that Sarah Beck , the Wife of John Beck , did bear and signifie of the Love of God , which she was sensible of when she was very Weak of Body , and on her DYING-BED . SHE continued seven Weeks and one Day after the Birth of her Daughter Sarah ; and all the time of her Weakness she was very patient , and freely given up and resign'd to the Will of God , often signifying , She was Content , whether to Live or Dye ; saying , She had sweet Peace with God. And on the First day at Night , being the 3d of the 6th Moneth , she was worse than before ; and in the Morning she grew very ill and weak , so that it was thought , that she had been gone ; and when she recovered , she said , She was Well ; I was very well if I had gone : But after that she was raised by the mighty Power of God many times to praise and magnifie the Name of the Lord , saying ; Oh , thou pure God! Oh , thou pure God! O thou blessed God! O my Saviour ! Honoured be thy Name , Praised be thy Name , Renowned be thy Name . And when she had rested a little , being very weak , she desired of the Lord , that she might praise his Name again , before she departed out of this Tabernacle ; and the Lord by his Living Power did raise her up in a wonderful manner , contrary to the Expectation of them that were with her ; and his Living Presence did surround her , insomuch that she could not contain , but brake forth into a sweet Harmony , and fung Praises unto the Lord , even to the rendring and breaking of the Hearts of several , and true refreshing of the Souls of the sensible Ones , that were with her , who had true Unity with her ; yea , she was so overcome with the Love of God , and the Joy of that Endless Life , ( into which she is now entered ) that she cryed forth aloud , Magnifie the Lord ! O Magnifie the Lord ! O Magnified be thy Name ! O thou God of my Life ! Glory to thy Name , thou Helper of Israel ; and said , O Friends ! Praise the Lord ; O Praise him , every one of you ! for surely Heaven is open ; I see God in his Glory , O! he shines : Friends , do you not see how God shines . O God! thou shinest in thy Beauty of Holiness ! O what a Light is here ! sure Heaven is open : I see God on his Glorious Throne , and his holy Angels : And she sweetly praised the Lord , and said , O Lord ! thou hast satisfied my Soul : I desired , that I might Praise thee , and thou hast satisfied me ; Honour , Glory and Halelujahs unto thee : O thou God of my Life ! Oh! I feel sweet Peace and great Joy , Oh! the Joy that is laid up for the Righteous ; Oh! who would not but fear the Lord ! who would not but be faithful ! And she was taken ill again , and was very Sick , so that it was thought several times , that she had been gone , but the Lord again did raise her up ; and she would have said aloud , O Lord ! O God! let me Praise thy holy Name once more before I depart out of this Tabernacle : And the Lord did answer her earnest Desire , and by his Eternal Power gave her Ability to Praise , Magnifie and Glorifie his Holy Name , as before , to the refreshing and comforting of Friends that were with her , and some that were no Friends in the Truth , said , Surely God was with her : And she did often signifie what great Joy and Peace she felt , saying , Surely never greater Joy can be desired , than what I now feel . And at another time she said , My Physician is come ; O God! thou art my Physician , and thou hast Cured me : I matter not for all the Physicians in the World ; for I believed in thee , and thou hast Healed me : And she said , My Soul is near ready to be offered up unto the Lord as a Living Sacrifice : And took her leave of her Husband , and the rest of her Friends , taking them by the hand , and kissed them , and bid them Farewel one by one ; saying with a chearful Countenance , I am near going ; she said , This sweet End will come ; it makes my heart glad when I remember my end ; It will be the Happiest Hour that ever came to me : She remembred her Love to Friends , and said , I desire that Friends may be faithful . And when it was thought that she was in great Pain and very Sick , so that some said , It was very hard : she answered , Nay , it is very easie ; for the Lord sweetens it ; Oh! thou Glorious God , thou hast satisfied my Soul ; I am filled with thy pure Presence : O thou Keeper of Israel ! Praised and Magnified be thy holy Name forever , for thou art Worthy , and thy Mercies and Goodness are Endless : O Righteous God! O who would not but Praise thee ! O that I may Praise thee while I have Breath and Being ! as indeed she did ; for even at the hour of her Departure she praised the Lord very sweetly ; and said , Call in the Family ; they being called in , Now , said she , Rejoyce Friends ; and reached forth her hand to her Husband , and holding him by the hand , made sweet Melody in her Heart , to the Praise and Honour of the Lord , and to the great Comfort of Friends that were with her ; and said , Dear God ( several times together , ( being very Weak ) what shall I render unto thee for this Evening Sacrifice ? And so went on in Prayer and Praising the Lord , till her natural Strength failed ; and then turned her face to the Pillow , and lay still like an innocent Lamb , as indeed she was , and said no more , even as if she had fallen a sleep , being the 13th of the 6th Moneth , 1679. in the Evening . Many other sweet and comfortable Words she spake , which cannot be remembred to the full ; but as she lived an innocent Life , so was her Latter end comfortable , and she hath laid down her Head in Perfect Peace with the Lord her Maker and Redeemer Well , the Lord shall have the Praise , the Honour and the Glory , over all , and not any Creature , for he is worthy , as she hath often said both in her Health , and also in her Sickness ; for she would alwayes lay the Creature Low , and God to have the Glory of his own Work , who is worthy , blessed over all forever . And in the time of her Weakness several came to see her that were not Friends , before whom she was moved to bear a faithful Testimony against their Hireling Priests ; and in the Name of the Lord , and in his Living Power , did she testifie , That they were out of the Right Way , and not sent of God , and therefore did not profit the People at all : And she cleared her self ; that it was not in the least in Emnity or Ill-will that she had towards the Priests , but that the Lord had made her a living Witness against their Wayes and Covetous Practices ; to which some of them answered , That they did believe her , for they believed that she wished all well . Witnesses hereof , as being often present with her in the time of her Weakness , and hearing these words , with more to the same Effect : John Beck , her Husband , Isabel Gardner , Elizabeth Ware , Thomas Gardner , Agnes Gardner , John Dickinson , Elianor Dickinson , Elianor Corney : With several others that might be mentioned . Concerning Sarah Beck , my dear wife , this Testimony I have to bear . THat she was a Woman truly fearing God , and had a true and real Desire after Truth and Righteousness , and after the Welfare & Prosperity of it both in her self , & all that professed it ; & that those that knew it not might come to the Knowledge and Obedience of it : And after I came into acquaintance with her , and did move her to Marriage , Oh! how Solid and Weighty she was ! insomuch , that she would often say , Marriage is a weighty Thing ; and did often desire and breathe to the Lord , That we might proceed in it in the true Fear of the Lord , and then our Love and Unity would abound one towards the other , and so it did : And after we were married , her whole desire and breathing was , that we might both be kept in the true Fear of the Lord in all our Undertakings , and in a living Sence of the Truth , and of the Goodness of the Lord towards us ; and this Desire being True and Real it was encreased , so that she grew in the Gift or Measure that God had committed to her ; and being faithful and obedient , so that she came to have her Mouth opened to pray to God in our Family , whereby I was often refreshed and broken into Tenderness , through the living operation of the Power and Gift of God in her , which did freshly & livingly spring in her many a time ; so that a living Testimony and a good Remembrance remains upon my Heart continually concerning her : And often she said , O! that we may be kept faithful to the End , that we may never Offend the Lord ; so that her Desires , Breathings and Groanings were after the Lord Night and Day , that she might not lose her Peace with him , and this was also granted unto her ; for in the time of her Sickness and outward Exercise , she was patient and contented , though her Exercise was many times very sharp , yet she did patiently bear it ; and said many times , It will be over ; and that she had true Peace with God ; and her Heart was full many times with Praises unto God , that he had kept her in Perfect Peace with him ; and being kept in this Condition , she was a Refreshment to Friends when they came to visit her . And when she drew near her time of the giving up of her Natuarl Life , she bid , Call in the Family ; and she took me by the hand , and then took her leave of us one by one , bidding us Farewel ; and then she prayed while one could understand what she said , then she laid down her Head upon her Pillow , as though she would have fallen asleep , and so she gave up her Natural Life without either Sigh or Groan , like an Innocent Lamb : and she is gone to her Rest with her Maker and Husband , who had betrothed her unto himself in Faithfulness . JOHN BECK . I have this to say concerning my dear Child Sarah Beck ; THat as she lived an Innocent Life , so was her Latter-end Comfortable ; and although it hath been a near Excercise to me , to part with such a dear Child , yet truly can I say , that the Consideration of her Everlasting Well-being doth stay my Mind ; and the Remembrance of the Love of God to her , doth often break my Heart ; for in the time that she lay on her Dying-Bed , I have several times found her very Tender , and much Broken ; and when I had ask't her , How she was ? she said , It is even the Love of God that breaks my Heart , and the Consideration of his tender Dealings with me : And she said , to me , Dear Mother let nothing trouble thee , for there is nothing at all that troubles me : So I can testifie to these Lines above-written ; ( for I was much with her in the time of her Weakness ; ) and we were often well refreshed together with the Incomes of God's Love , then she said , Oh this was a good Meeting ! we have met with the Lord. Isabel Gardner . A Testimony lives in my Heart concerning my dear Sister Sarah Beck , the Wife of John Beck , whose former Name was Sarah Gardner . THis I can truly testifie , That she was an inoncent Woman , and one that did truly fear the Lord in her day , and wished the well-fare of all People ; yea , even from a Child was her Heart set to seek the Lord , and the prosperity of his blessed Truth , which the Lord had made her with many more partakers of , blessed be his Holy Name for evermore : and I certainly know that it was her chiefest care , faithfully to serve the Lord and obey him in whatever he required of her . And it was sometimes required of her by the Lord to exhort others to Faithfulness , and to improve the Gift or Talent which the Lord had committed to them ; and the Lord did alwayes give her Power and Ability to perform faithfully whatsoever he required of her ; for which she did , as was her Duty , return the Praise and Honour unto him over all : Surely her Love was Universal . I have often heard her say , Oh that all would come to the knowledge of the Truth , and live therein ! Methinks I wish that all People would truly fear the Lord. So far was she from bearing any Ill-will towards any , that she wished the Everlasting Well-fare of All , and it was her earnest desire unto the Lord , that he would preserve her faithful unto himself , and that she might live to his Praise while she lived ; and as the Lord had put it into her Heart to seek true Peace with him , so ( blessed be his Name ) he preserved her in the same to the end of her dayes . For on her dying Bed she did often signifie , that she was content whether to live or dye , saying , That she had sweet Peace with God ; and she said , It makes my Heart glad when I remember my End , it will be the Happiest Hour that ever came to me . Yea , she did often signifie what great Joy and Peace she felt , singing Praises unto the Lord , and making sweet Melody in her Heart , saying , Oh thou Ocean , Ocean ! Oh Fulness , Fulness ! Oh! who would not but fear the Lord , and serve him all their dayes ! Oh the Joy , that is laid up for the Righteous ! And in all the time of her weakness of Body , she was very patient and freely given up to submit to the Will of God , saying , O Lord , I will wait upon thee with patience , till my Change come ; for surely thou art worthy to be waited upon ! Oh thou God of my Life ! Oh that I may Praise thee while I have Breath and Being ! Yea , that was her earnest desire , both for her self and others , both in her Health and Sickness ) as indeed I ( with several more ) was a Witness that she had her desire granted ; for even at the Hour of her departure she Praised the Lord very sweetly ; and the last Words that she uttered , were in Prayer unto the Lord , and in praising of his Holy Name ; and so passed away quietly as if she had fallen asleep . And now although I with many more , unto whom the Lord made her Serviceable , am sensible of a great want of her ; yet of this I do conclude , that though it be our Present Loss , it is her Everlasting Gain . So unto the Lord do I desire to commit my Cause , who is able to supply all our Wants , and to make hard Things easie , as we truly eye him , and have our whole Dependance upon him , who is God over all , blessed forever . Now what I have here written concerning my dear Sister , the Lord knows my Heart , it is notin the least to set her up above her place , as if she had been able to do any thing of her self , but as the Lord did enable her , as she often confessed unto the Lord , That of her self she was not able to do anything , but all her Help and Ability was in the Lord alone . So unto him be the Praise over all , and not unto any Creature , for there is none that can perform any acceptable Service unto the Lord , but as he enables them ; therefore unto him be the Honour and Praise of his own Work forever . Agnes Gardner . This is my Testimony concerning Sarah Beck ; THat I travelled with her in her Exercise , both in her Health and in her Sickness ; and her Desire was , That all might be Faithful to what was made manifest unto them ; and in the time of her Weakness of Body , I can truly say , That I was sensible of her Exercise , and did bear a share with her , and said several times to her , That I did believe that the Lord would turn it to her Joy , whether it was to live or dye ; and when the Time came , that the Lord comforted her , I can truly say , I was comforted with her ; and so I can truly say , that I had such Unity with her , that that which was her Joy was my Joy , and that which was her Sorrow was my Sorrow : So I can bear witness what is above-written , for I was much conversant with her in the time of her Weakness . ELIANOR DICKINSON . PEACE is sown for the Righteous , and Joy and Gladness for the Upright in Heart ; they are certainly Blessed and truly Happy who answer the holy Call of God by pure Obedience , as this our beloved Sister hath done ; for she chose the Truth to be her Path , and her Delight was in it even from a Child ; and as she grew in Years , so she grew in the Truth , and by Faith therein was a true Witness of God's heavenly Word of Power manifested in her Bosom , by the Virtue of which her Soul was made alive by Christ , who is the Light , the Life , & the Power , by which she came to be reconciled to God again , and so became a true Witness of his Name and Saving Health , and therein did extol his Praise and magnifie his Power , as she hath often sweetly done , not only in her Health but also in her Sickness , to the Refreshment of many ; and as she lived an Innocent Harmeless Life , she being of a mild Lamb-like Disposition , so she ended her Dayes in Innocency ; and being Redeemed from the Earth , laid down her Head in Peace ; and though her outward Body be gone to the Dust , from whence it came , yet her Spirit is ascended to God that gave it ; and her living Testimony and good Savour that she hath left , remain as Comfortable Memorials upon our Minds , desiring , That we may so live , and so finish our Course , as she hath done , knowing that all who endure to the End shall be saved . So being satisfied and perswaded , that many Friends are of the same Faith and Belief concerning her , I rest with this Testimony in my Heart , which is here expressed . Robert Barrawe . My Testimony concerning my dear Sister Sarah Beck , is ; THat she was an Innocent Woman , and from her Childhood , till her Dying-day , she alwayes minded good things ; for when she was a Child , she had an Eye to God , that she did not offend him , and loved good Friends well ; and as she grew up in Years , so she grew in the Truth of God , alwayes desiring the Prosperity thereof ; so that her Diligence exceeded many of her Equals in Years , and the Lord was with her , and she grew in the Truth , and he put his Word in her Mouth , and she faithfully declared it , as the Lord required her , whether as in a Publick Testimony amongst Friends , or otherwise to warn People to Repent and Turn unto the Lord , to whom he did send her , and she was faithful in all things as the Lord gave her Utterance ; for she was but a weak Instrument , but as the Lord was her Strength , unto whom she would alwayes return Praise ; for he alone was Worthy ; for it was the Glory of God that was most in her Mind , and she was wholly given up to serve him in all his Requirings , and his pure Fear was truly placed in her Heart , so that when the Lord did visit her Body with Weakness , and as she grew Weaker outwardly , so was her Strength renewed 〈◊〉 , and she grew stronger and stronger in God , so that 〈◊〉 cryed aloud ( when she was very weak of Body , so that she was ready to faint away , as to outward appearance ) and Praised and Magnified the Name of the Lord ( as is testified in the foregoing Testimonies ) and often exhorted Friends to Faithfulness : I was often with her in the time of her Sickness , and I was well refreshed with her ; for when her Sickness did but a little abate then she would be Praying and Praising the Name of the Lord , often signifying to us , what Joy and Peace she did feel , to the Satisfaction of her Immortal Soul , and to the great Comfort of us her Friends , who had sweet Unity with her ; and although it was a great Exercise to us , her near Relations , to part with her , being a living Instrument in the hand of God , by which we were well refreshed many a time ; yet we can certainly say to the Joy of our Hearts , That it is her Everlasting Gain , and she hath laid down her Head in Perfect Peace ; for I can truly say , That I am often well refreshed and comforted in the Remembrance of her , my dear Sister . Well , the Lord gives Life and Breath , and takes it away when he pleases , for he is Worthy , forever blessed be the Everlasting Name of our God , for he is Rich in Mercy and Endless in Loving-kindness ; O! that we may alwayes dwell low before God , and return him Living Praises over all , for he alone is Worthy , saith my Soul. Thomas Gardner . THE END . 
A29490	----	The living words of a dying child Being a true relation of some part of the words that came forth, and were spoken by Joseph Briggins on his death-bed. Being on the 26th day of the 4th moneth called June, 1675. Aged 11 years, five moneths, and 15 dayes. Briggins, Joseph, 1663 or 4-1675. 1675 Approx. 11 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A29490 Wing B4660 ESTC R217685 99829339 99829339 33776 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29490) Transcribed from: (Early English Books Online ; image set 33776) Images scanned from microfilm: (Early English books, 1641-1700 ; 2004:02) The living words of a dying child Being a true relation of some part of the words that came forth, and were spoken by Joseph Briggins on his death-bed. Being on the 26th day of the 4th moneth called June, 1675. Aged 11 years, five moneths, and 15 dayes. Briggins, Joseph, 1663 or 4-1675. [6], 9, [1] p. s.n.], [London? : Printed in the year, 1675. Caption title on pg. 1: "The wonderful sayings spoken by Joseph Briggins, worthy to be minded.". Place of publication conjectured by Wing. Reproduction of the original in the Christ Church Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Last words -- Early works to 1800. Quakers -- Early works to 1800. 2006-05 TCP Assigned for keying and markup 2006-05 Aptara Keyed and coded from ProQuest page images 2006-09 Judith Siefring Sampled and proofread 2006-09 Judith Siefring Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE LIVING WORDS OF A DYING CHILD . BEING A TRUE RELATION of some part of the Words that came forth , and were spoken by JOSEPH BRIGGINS on his Death-bed . Being on the 26th . day of the 4th . Month called June 1675. Aged 11 Years , Five Months , and 15 Dayes . Out of the Mouth of Babes and Sucklings hast thou ordained strength , Psal . 8. 2. Printed in the year , 1675. TO THE READERS , WHETHER Children or others . THis Youth was a very dutiful Child to his Parents , and patient , and ready to receive Instruction ; never was known to resist his Father or Mothers Advice and Councel , but always ready to obey their Commands , and minded good things , being very bashful , and ready to put himself forwards to do any business to please his Parents or Relations ; never sullen nor dogged ; and what he did it was with all his might faithfully in obedience to a meek and quiet Spirit to the last Minute : In the time of his Health for Three Years last past , he used to go to hear at the Meetings of the People called Quakers , and no where else , and was by rude Boys scoff'd , at , and called a Quaker . He was a very manly , meek and sober Child , not given to quarrel with any . What we have here related , that he spoke of the great Love of the Lord , both to his own Soul , and to his People , is far short of what he declared . His departure hence was on the Third day of the Fifth Month 1675 , at 7 in the Morning , the 13 day of his Sickness ; in great stillness and patience he entred into Everlasting Life . And we who were Eye and Ear Witnesses of this following Relation , do testifie , that his words were so in Verse , and in such a great power they were expressed , indeed greater than we can declare . We whose names are subscribed , are Witnesses for the Lord in this matter , besides several others then present . William Briggins , Hesther Briggins . his Father and Mother living in Bartholomew-Close in London . John Goodson , Chirurgeon , at the Chirurgeons-Arms in Bartholomew-Close , next neighbour . Margaret Adams the Nurse . Elizabeth Harford the Maid . Mary and Elizabeth Moux , Lodgers in the House . The Wonderful Sayings spoken by Joseph Briggins , worthy to be minded . ON the 26. day of the Fourth Month , about the Seventh hour in the Evening , being ( as we thought ) very near death , after he had layen silent for about an hour , he began to appear full of exceeding great joy and pleasantness , and his mouth was opened , and he said , I shall praise the Lord , for he is only to be praised : So he went on in Heavenly words in Prayer , to the admiration of the Nurse and Maid that heard him ; of all which they only could remember that he said in admiration . Oh! I have never heard of any other God but thee , O my Holy One. And the Nurse offering him some Cordial to drink , Nay said he , I shall not eat nor drink until I have seen my Heavenly Fathers Face in Glory . And more and more he was changed and filled with exceeding great joy and pleasantness , and said , I have heard of thee , but now I see thee in Glory . And many Heavenly sayings and expressions came from him , the Maid and Nurse did think he had been neer going away : He hearing them speak so , He earnestly said , Pray call up my Father and Mother , for I have something to say to them concerning what I have seen of my Heavenly Fathers Glory . So he went on uttering many Heavenly Sayings and Exhortations in sound judgement ; his Mother was called up , and seeing him so greatly changed in so short a time , she wept , and ran down stairs and called his Father , and several people that was there at that time ; and when he hears them come up , he joyfully called out , Father , Father , Oh Father ; and held out his hand , and shook his Father by the hand , and said , Oh! pure and glorious is my Saviour which hath appeared to me , and hath taken me into his Kingdom : Oh! mine eye hath seen his glory . His words were expressed in so great wisdom and power that we were all amazed at them being also in Meetre for the space of about one hour and a half praising God , and admiring him , and his glorious power , and Holy Order of glorified Saints and Holy Angels , and of the Glorious day of God revealed said he . Some of which many words he gave forth to us are as followeth , viz. O most Glorious God , great and wonderful things are brought to pass by thy own pure holy power , by which thou hast revealed thy Son unto us thy Ministers , O my King , O let all people fear and stand in awe of thy power , by which thou hast gathered many out of their sinful waies into pure obedience to thee : Oh , thou hast given us a living knowledge of thee , O pure , glorious , holy God , let thy life reach unto all my dear Friends ; and keep them that know thee firm and stedfast upon thy Holy Foundation Christ Jesus my King , whose appearance is very glorious at this day , and of his Government no end is to be ; but thousands of thousands , millions of thousands shall come to see , and be made with me partakers of his glorious bright-shining-day . Of which many words more he spake which cannot be remembred . Again he said , O Glory , Glory , Everlasting praises be given to thee by me , and all we that know thee ; O I have much to say for thee . He was asked if he knew what he had said ? his answer was , I have Preached the Gospel to You. His Father desired at present to hearken and mind what he said , and spake some of his words to them but he was grieved , and said : O be silent all flesh and stand by , for we that have seen thy pure mighty Glory , can preach this Gospel which is thy power , and the day comes on apace , that all that undertakes to speak of thee , and obeyes not thy power , by this power they shall be brought to silence ; there are many waies and Baptisms in the World ; but oh thou Pure , Holy , Holy one ; we thy Ministers have known thy Spiritual baptism into Christ Jesus my Lord , by which the living water have we known and felt . Oh it is indeed exceeding pure , by which we have been washed from all our sins . Oh my King thou wast slain , and by the Virtue of thy pure Blood , we have this gain , Oh that all may wait continually upon thee , that they may be kept from all the deceivable waies of this world ; Oh mind and serve the Lord in your day for his Holy Truth revealed in You is the way in which You must Wait and Obey . Oh! Glorious are the beams of his Sun that hath shined into my Heart , in which I have seen the glory of his day , although in the Grave shortly this Body is to lie . But oh Glory , Glory , and Hallelujah's my Soul doth sing to thee Oh my King for the Redemption of my Soul , that shall never dye ; but in praises pure for ever shall endure ; a living taste thou hast given to me most sure ; O my Father and Mother ; all my Friends which to me are dear ; Yet a Glory I have seen most bright , in which I shortly must appear ; He is my King and Leader which is my Saviour most dear ; O exceeding glorious is this Holy place where Saints and Angels in bright-shining Glory behold his pure face ; Oh all obey his pure truth in Your Day , That You may feel the virtue of his Grace , For mortal man is but to run his Race . And woe to them that shall not Obey his Grace , for such do not seel his Virtue , nor ever shall see his Face . Some were whispering together towards the further end of the room , at which he seemed to be grieved , and said these words , pointing with his finger . Here is a spirit speaks in this Room that is not of God. He was so much spent he could hardly Speak , and bid the people that stood by stand further that he might have a little aire ; he was offered something to drink ; he said he would not receive it ; a little after he was pressed again to receive it . No said he , if I should I should tell a lie , and gave a signe to put it away , and said , Oh the Sons of God have better refreshment then a cup of cold water . And so lay silent a while , but again spake as followeth : The Lord hath taken me into his Kingdom , he hath discovered the fresh Springs of his Love to my Soul : All that know the Lord be obedient to his power , and he will discover himself more to you , and you shall know more , thousands , thousands millions will the Lord call : O that my kindred after the flesh might come to know the Lord. Again after some time of silence he said , Oh that my Fellows , my Companions might know the Lord , they shall know the Lord , they shall follow me : Here be some stand by me that do not know the Lord. Which he repeated again and again , and then said , What wait you to hear ? what do you all stand here to hear ? His Father answered him , they stand to hear what the Lord will speak by thee . He said no , all that are here do not wait to hear the Lord speak ; you do not all know the Lord , you think you know him ; but you know him but in the notion , but when you come to die , you shall know that you did not know the Lord. When some spake of his being light-headed , and as though he should speak he knew not what , he seemed grieved , and earnestly said , I had rather be torn alive by Doggs , than that an impure or unholy Word should come out of my mouth . Some that knew him very well , wondered to hear him speak as he did , and said they had never heard such words come from him before ; he said . The Lord hath fully made that known to my Soul which I had some feeling of before . On the next Day about the Seventh Hour in the morning he was very earnest in Prayer softly to himself ; but some words were heard , viz. O let all that know not thy pure truth come and receive it saith my Soul. And sung of the Olive-tree , and the Fruit thereof which he had fed on , and of his refreshment he had thereby . He was asked what he meant by the Olive-Tree ? he said the Tree of Life . And many more Heavenly Sayings he uttered before he Departed to his Everlasting Rest . THE END . 
A29819	----	Arthur Browne, a seminary priest, his confession after he was condemned to be hanged at the assizes holden at Dorchester, the sixteenth day of August after which sentence of death pronounced, he fell upon his knees asking God forgivenesse, rayling upon the Iesuits, for, said he, they, and none but they, are the plotters of mischiefes and seducers of His Majesties subjects and have brought him to this confusion, humbly praying this Honourable Bench to pardon him, and he would unfold a great part of their villany, which in secret he hath bin sworne unto. Browne, Arthur, d. 1642? This text is an enriched version of the TCP digital transcription A29819 of text R4529 in the English Short Title Catalog (Wing B5100). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A29819 Wing B5100 ESTC R4529 12020916 ocm 12020916 52608 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29819) Transcribed from: (Early English Books Online ; image set 52608) Images scanned from microfilm: (Early English books, 1641-1700 ; 56:21 or 247:E114, no 8) Arthur Browne, a seminary priest, his confession after he was condemned to be hanged at the assizes holden at Dorchester, the sixteenth day of August after which sentence of death pronounced, he fell upon his knees asking God forgivenesse, rayling upon the Iesuits, for, said he, they, and none but they, are the plotters of mischiefes and seducers of His Majesties subjects and have brought him to this confusion, humbly praying this Honourable Bench to pardon him, and he would unfold a great part of their villany, which in secret he hath bin sworne unto. Browne, Arthur, d. 1642? [2], 5 p. For George Tomlinson, Printed at London : August 25, 1642. Reproduction of original in Thomason Collection, British Library. eng Browne, Arthur, d. 1642? Last words. A29819 R4529 (Wing B5100). civilwar no Arthur Browne a seminary priest, his confession after he was condemned to be hanged, at the assizes holden at Dorchester the sixteenth day o Browne, Arthur 1642 1489 2 0 0 0 0 0 13 C The rate of 13 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-05 TCP Assigned for keying and markup 2006-05 Aptara Keyed and coded from ProQuest page images 2007-05 Taryn Hakala Sampled and proofread 2007-05 Taryn Hakala Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Arthur Browne A Seminary Priest , His Confession after he was Condemned to be hanged , at the Assizes holden at Dorchester the sixteenth day of August . After which sentence of death pronounced he fell upon his knees , asking God forgivenesse , rayling upon the Iesuit , for said he , they , and none but they are the Plotters of mischiefes , and seducers of His Majesties Subjects , and have brought Him to this confusion . Humbly praying this Honourable Bench to pardon him , and he would unfold a great part of their villany which in secret he hath bin sworne unto . August 25. Printed at London for George Tomlinson . 1642. Arthur Browne a Seminary Priest his Confession , after he was condemned to be Hanged at the Assizes holden at Dorchester the 12. day of August , after which Sentence of death pronounced , &c. MY Lord , and this honourable Bench , I am here condemned to dye for a seducer of his Majesties Subjects . True it is , my actions deserve no lesse , for I have bin carried , and have misled others contrary to my conscience for lucre of respect and service far beyond my deserts . Now my Lord , and the rest of this Honourable Bench , I have bin in those Westerne parts ever since the Rebellion in Ireland first sprung up , and privately hid in Catholick houses , being sent by command from the whole company of Iesuites in the University of St. Thomas in Flaunders , for my owne part I never affected the Romish Religion , but having bin sworne to secresie , and so many watches over my carriage , I could not invent without great danger or hazard of my life to leave those Popish projects , which God hath since brought to light . May it please this Honourable Bench , there is not such diligent search in this Kingdome as ought to be , nay there is not one County in this Kingdome according to the number of Papists in that County , but they have of all Orders to serve them according to their abilities ; lesuits , Friars and Seminaries , two sometimes in one Papists house by turne to read Masse . There is too too many in all Shires more like Knights in habit , and swaggerers in their carriage to avoyd suspition , than bald-pated Priests and Iesuits , and these are the onely Cavaliers of the times , and the causers of these present distempers , and divisions in the Kingdome ; and if you shall find the thoughts of these Popish Projectors , full of horrid conspiracies and treacheries , their mouthes of falshoods and lyes , their hands defiled with bloud , and all their pates tracked with Rebellion : wonder not at it , for 't is no new thing , and he must needs be a stranger in the world that cannot produce multitudes of the like presidents before , nay they are so barbarous as all Heathen Turkish story is to seek for . Here is a great motive that stir them to be paineful in their callings , for could they bring the Kingdome under subjection of the Pope , as in Queen Maries dayes , they would be in the way of being a Cardinall , if not a Pope , and if a man should aske them the reason of their conspiracie , they will tell you they hope to see the King and Q. have the same priviledges & prerogatives as their predecessors before them , a false suggestion of the divell , it is rather to root out the Protestant Religion and bring in popery , and great reason they have to seeke it , they have for these many yeares laid dormant , and as I may compare them to a hive of Bees , which if a man trouble they will fly about to sting him , it is so with them , the Parliament doth daily search out their habitations , and fellows them so close too and fro , that they have not a place to rest in , but wander up and down like pilgrimes every where , and now is their time of prey in seeking to set his Majestie and Kingdome at variance . There is another motive which moves them to sow sedition amongst us , for in Queen Maries days the government of the Kingdome was wholie in their hands , disarmed the Protestants , and made them uncapable of any Office or place of trust or profit to the great and extraordinary decay of the Protestants in their estates , education and learning , and in the said Queenes Reigne , the Protestants were not allowed to have any armes or ammunition as papists , but stood like dead men not able to def●nd themselves in such desperate dangers . But God whose usuall time is then to helpe , when all other help and hope faileth , releeved us with the safe comming of a vertuous Princesse Queene Elizabeth whose courage and valour the world adores , whose vertue and piety her Subjects honoured and at her last dayes governed her people in a most happy and peaceable union one to another . The impudency of the Papists & their religion is to be wondred at , yea their bold assertions and presumptuous hopes in matters of religion is unsufferable which I will not now run so farre out of the way as to relate it but in briefe thus . First they weare the picture of our Saviour about their necks , and the measure of the wound of the side of our Lord Jesus ( and say they ) it hath such a vertue that no fire water , knife or sword can destroy them , nay the divell cannot hurt them . Secondly , if they carry this picture or measure of the wound about them , it hath an especiall power against the divel , for they are forced to fly out of the bodies of men , and whosoever carrieth this grain about him , needes not to feare any evil & it hath a most powerful ver●ue against wilde fire ( fit to be used in these times ) against the tempest of the Sea , and against all manner of infirmities incident to the soule and body of man , and especially against the feaver , pestilence , the temptation of the divell , and of heresies , and they have the vertue of the Agnus Dei . Thirdly , Pope Adrian the 3d did give such vertue unto this grain , that when you shall say your Pater-Noster , you shall redeem a soule out of purgatory , and when you confesse and repent your fins on the Sunday , you obtaine forgivenesse of all your unperformed oathes , and if upon Wednesday , Friday and Satterday , that then you get remission of all your sins , or the sins of any other you pray for . This graine yee see is good for all diseases , preserves us from all manner of evill , especially from the temptation of the Divell , but yet not their feet from being so swift to shed innocent blood , their hands from theft , their tongues from lying and such like , which are neer enough a kin to the Divell . Thus you may see this graine is the next dore to Hell , absolves you from perjury , and if you have any part or parcell of those graines about you , you cannot miscary divers other wicked practises , as whoring , committing of rapes , and such other laciviousnes , wch I omit to relate , being unfit for any chaste eare to be defiled with , and yet all their designs forsooth pretends under the cloak of holinesse and religion , which God grant in his goodnesse to prosper all his Majesties and Parliaments designes , for the reducing of this and other his Majesties Kingdomes to due obedience refining and enlarging of our Church and the returning to a more setled peace to this Kingdome of England , for which to him onely be raised a monument of everlasting prayse , and thanksgiving from us and ours , from one generation to another . The Iudge after his Confession asked what Papists house he most frequented in this Countie or other , who answered and nominated about 15. or 16. Mr. Gouge . Mr. Winter Mr. Ford . Mr. Wray , &c. Sir . Saintleger . The Iudge gave order for his repreeve till the next Goale delivery . FINIS . 
A32887	----	The admirable and glorious appearance of the eternal God, in his glorious power, in and through a child of the age of betwixt eight and nine years, upon her dying bed, opening her mouth to speak forth his praise, and extol his reverent holy name and power: a short relation whereof, together with her exercise throughout her sickness, is hereafter collected, or so much thereof as was by us certainly remembred. Camm, Thomas, 1641-1707. 1684 Approx. 18 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A32887 Wing C394 ESTC R215097 99827080 99827080 31492 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32887) Transcribed from: (Early English Books Online ; image set 31492) Images scanned from microfilm: (Early English books, 1641-1700 ; 1863:14; 2204:05) The admirable and glorious appearance of the eternal God, in his glorious power, in and through a child of the age of betwixt eight and nine years, upon her dying bed, opening her mouth to speak forth his praise, and extol his reverent holy name and power: a short relation whereof, together with her exercise throughout her sickness, is hereafter collected, or so much thereof as was by us certainly remembred. Camm, Thomas, 1641-1707. Camm, Anne, 1627-1705. aut 8 p. printed by John Bringhurst at the sign of the Book and Three Black-Birds in Leaden-Hall-Mutton-Market, (who formerly lived at the sign of the Book in Grace-Church-street.), [London : 1684] Signed at end: Camsgill in Westmoreland, the 12th of the 8th moneth, 1682. Thomas Camme, and Anne Camme. Father and mother of the said Sarah Camme. Caption title. Imprint from colophon. Recounts the last words of Thomas and Anne Camm's daughter, Sarah, who "dyed in the ninth year of her age, wanting about eleven dayes of nine years, being the 18th day of the 7th moneth, in the year 1682". Identified as Wing A585A on UMI microfilm set "Early English books, 1641-1700", reel 2204. Reproductions of the originals in the Friends House Library, London (reel 1863) and the Haverford College Library (reel 2204). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Camm, Sarah, 1673 or 4-1682. Last words -- Early works to 1800. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2006-07 Jason Colman Sampled and proofread 2006-07 Jason Colman Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The Admirable and Glorious Appearance of the Eternal God , in his Glorious Power , in and through a CHILD , of the Age of betwixt Eight and Nine Years , upon her dying Bed , opening her Mouth to speak forth his Praise , and Extol his Reverent Holy Name and Power : A short Relation whereof , together with her Exercise throughout her Sickness , is hereafter collected , or so much thereof as was by us certainly Remembred . UPON the 13th day of the 7th month , 1682. did the Lord Visit Sarah the Daughter of Thomas and Ann Camme of Camsgill with Sickness , the which for about two days was but gentle upon her , but afterwards grew more hot and extream , increasing almost continually , till she was in Mercy taken to rest with the Lord. Many sweet and comfortable Expressions passed from her all along in her Sickness , when she was sencible , being satisfied she should be taken away , often signifying the same to us ; saying also , That she was neither afraid nor unwilling to Dye , but freely given up thereto in the will of her God ; desiring us many times to be Content ; and if at any time she saw us her Parents or Sister so concerned as to weep , she would cry , Oh! do not so , do not so ; and take us in her Arms , tenderly Kissing and Imbracing us ▪ About an hour and a half before her departure , the Lord in tender Mercy was pleased to give her a time of ease , and perfect sense ; and also , in a wonderful and more especial manner , in opening her mouth to speak forth and declara his high Praises , who out of the Mouth of Babes and Sucklings can perfect the same , and verily did at that time through this tender Child , to the admiration of all that were about her , and unspeakable Joy of her Parents and Relations ; part of those Memorable and Weighty sayings , that through the Operation of the Power and Spirit of Jesus , through her were uttered , were presently written down , as spoken , and the rest added thereto , as brought to our Remembrance , for that end chiefly , that God may have the glory of his own Work , who is worthy forever . The abovesaid 13th day , being the 4th day of the Week ; and the day following , her Sickness was not so Extream , as afterwards it grew to be , but more mild and gentle , as beforesaid ; but upon the 6th day of the Week , being the 15th day of the Month , her Distemper increased to a great height of Extremity , so that her Pain and Exercise was great ; yet notwithstanding she was very patient under the same , only many Deep Sighs , and Heart-afflicting Groans , proceeded from her ; wherefore her Father asked her , If she could not breath and pray to the Lord for Help and Assistance ? Her answer was , She could and did ; and further said , It was her Belief , that the Lord , the great God of Heaven and Earth , he would keep her and preserve her Soul , whatever might become of her Body ; and often she sweetly supplicated the Lord for his Assistance and Help , & also blessed & praised his Holy Name , And thus she continued in exceeding great Pain and Exercise , yet very patient under it , and sensible , till about the middle of the first day of the Week following , not having slept above a quarter of an Hour , all those several days of her Sickness so that through want of Sleep , and the violence of the Distemper , her head grew light , and she was at several times not so sensible in her Expressions , yet very Harmless and Innocent ; for she still retained so much sense as to know all that were about her , earnestly desireing and begging to be helped home to her own Bed ; saying , That she could not Rest nor Sleep till she came there , and the like , and thus she lay till about the middle of the morrow , being the second day of the week , and the 18th day of the month , only weakened and spent very much ; and then as we were helping her a little up upon the Bed , she on a sudden ( as we thought ) fainted , her head bowing down into her bosom , whereupon we lifted it up , but perceiving that she did not faint , but lay still in her Fathers arms , we waited by her a little while , her Father being sensible , and signifying the same to the Family that was standing by , that there was a more then ordinary Exercise upon her Mind and Spirit , notwithstandi●g she lay so quiet and still , yea , more then she had done for four days before , for her Extremity had been so great , that she turned every way , and removed her Head , Hands , and Feet often from place to place , before that time ; but after a little space , through the power of an endless Life , she was revived both in Body and Spirit , and bore up her head , and sate upright in the Bed , as if she had been well , looking upon her Parents , Brother and Sister , with several others about her , with an exceeding Cheerful and Beautified Countenance , being overshaddowed with the Glory of the Eternal God , and his living precious Power filling her Soul , by the Operation whereof her Mouth was wonderfully opened in many weighty and living Expressions , many of which , as to the Substance and sense , as near as we could remember , are inserted as followeth , viz. My Sins are forgiven me , and I shall have a Resting-place in Heaven . Then looking upon her Mother , she held out her Arms to her , and renderly Embraced and Kissed her , saying , Oh! my Dear Mother ! there 's also a place prepared for thee in Heaven , and thou shalt as certainly enjoy it as any here : I do not , said she , desire my Mothers death , or to be removed from you ; yet we shall meet in Heaven ( whether she said in a short time , or in Gods time , we could not certainly understand ; for her Voice after a while speaking grew low and weak , and then she would pause a little , and lye still , till the Lords Power again revived and gave her Utterance , in the time of her Stilness ) seeing her Mother and most about her weep , she said , Oh! do not weep ; do not so ; you should not do so ; I am well , I am well ; never better since I had a day ; and kissed most about her one by one , saying , Do not cry , but be content in the will of God , for I am so . Her Father perceiving that 't was an Exercise to her , to see those about her to sorrow , desired all besides himself , who were on the Bed with her , to withdraw for a while ; but quickly she called them in again , and began to speak on this wise : Shall I go down to the horrible Pit ? nay ; the Lord hath redeemed my Soul to praise his Name on High forever : Oh! Praises , Praises to the Lord ; Bless his Holy Name , O my Soul ; and so went on in many sweet Expressions of Praise , and sweet melodious Sounds , for a pretty time ; then she called her Brother unto her , and said , Ah! John , What hath it profitted thee , that thou hast so grieved thy Dear Mother , that hath so tenderly brought thee up ? with more words to that effect , together with tender advice , not to do so any more , which we could not exactly take from her , because her voice grew low ; so paused a little , after which she called for her Sister , and Embraced and Kissed her often very tenderly with great Affection , and a very Amiable Cheerful Countenance , beyond Expression , and bad her Sister be content ; for it is and will be well with me , she said , and I must go to a more fine place then ever mine eyes beheld , it will be well with me , and all that fear the Lord ; for we shall have everlasting joy in Heaven , when the Wicked shall be tormented in Hell ; and seeing her Sister full of Sorrow and Weeping by her , she pulled her unto her , and Embraced her , saying , Do not so , Dear Mary ▪ do not cry , lest thou grieve the Lord ; be subject to the Lord , will all things , and love and be faithful to the Truth ; and do not forsake the Religion , whatever thou may suffer for it ; though thou should 〈◊〉 be burned , thy Flesh fryed , or be cast into the Sea ; If thou dost , said she , it will not be so well : Then she spoke to the Maid Seruant , and bade her also be Faithful , and not forsake the Truth , and her Riligion , when tryed ; for they will try thee , said she , but whom she meant , when she said , they will try thee , we understood not . ) Further she said , I am satisfied in the Truth , and with my Religion ; I would not forsake it , though I should be fed with the Bread of Adversity , and the Water of Affliction ; Oh! Praises , Praises , to my God , my Father , and Our Father , which art in Heaven , Hollowed be thy Name , &c ▪ to the end of that Prayer twice over , with a low voice , yet might be heard ; and then the third time begun it with a more audible Voice , and went on to that Sentence , [ Thy will be done in Earth , as it 's done in Heaven . ] which she spoke very weightily and deliberately ; and then signifying unto us , that we were all to mind that ; for I am freely given up , said she , to his blessed Will in all things ; Praises , Praises , to my God ; bless his Name , Oh! my Soul ; and so pa●sed a little , being in her Fathers Arms , and in a little time looked cheerfully upon him , and kissed him often , saying , Oh! my dear Father , thou hast been very tender and carefull over me , and hast taken great pains with me in my Sickness , but it availeth not , there 's no help nor succour for me in the Earth ; it 's the Lord that 's my help and Physician , and he will give me ease and rest Everlasting . About two days before we had sent for a Doctor , who came twice to her two several days ; the first time she asked , Whether he was a Friend ? if so , she would take what he prescribed ; othewise she would not willingly : at his second coming , one came and told her , Her Doctor was come ; My Doctor ! said she , he is not my Doctor , he can do me no good ; it s not he , nor any thing in the Earth that can help me . But to return to what was further declared by her ; she called to all the Family to come unto her , and they came , and some others also that were come into the House ; and then she Kissed her Father and Mother , Brother and Sister , Grandmother and others , and took leave of every one in particuler ; saying Farewell , Farewell , with an exceeding pleasant and cheerful Countenance , as if she had been overcome with joy and gladness , her Brother being gone out of her sight to write down part of her words above written , she call'd him by name , & kissed him again , & spoke several words to him , but her voice was so low , that we could not take them exactly ; but tended to Advice , to Fear God , Love Truth , and Obe his Mother ; and then paused a little , and lay still ; after a little time she reached to us again , and kissed us one by one with great Affection and Cheerfulness , and biding every particuler of us Farewell , Farewell , then looking round about upon all that were about her , she said , Farewell unto you all , only Farewell , Amen , Amen ; signifying thereby that she had no more to say to us , but to bid us Farewel ; so went on sweetly Lauding and Praising the Lord , saying , Oh! Praises , Praises , to the Lord , O my Soul , Bless and Praise thou his Holy Name for Ever , and for Evermore ; and spoke few or no more words , but continued a pretty time in a sweet & harmonious Sounding forth Praises , making Melody in her Heart to the Lord , very comfortable and refreshing , tendering all that were about her into Tears , being as cheerful in her Countenance as ever , nay , far beyond what it was in her perfect Health ; the glory of God overshaddowing and resting upon her , the sense whereof gladed our Hearts abundantly , and the Remembrance thereof is sweet to us beyond all Expressions , being thereby raised in a great measure over the sense of sorrow for the loss of her , and we acknowledge it to be an especial Kindness which our God in mercy blessed us with , not only in restoring her to perfect sense over the violence of her Malignant Distemper , which had for some time , as aforesaid , made her unsensible in her Expressions ; but also in his Wonderful Appearance , in giving Mouth and Wisdom to this tender Child , to speak forth such weighty and admirable things , his favour herein we hope shall by us never be forgotten ; but he shall by us have the Praise and the Glory of his own Work , who is Worthy , God Blessed for Ever . In the end of that Melodious Sounding , which continued near half an hour , she seemed to faint ; so that we supposed she would presently depart ; yet notwithstanding continued half an Hour longer , and passed through several sharp Pangs ; but in the end finished very sweetly , and our Spirits were sensible of her Ascending into endless Glory ; and there she rests with God the Father of Spirits in Joy Everlasting , being taken from the Evil to come , and freed from all Sorrow and Pain , and Tears forever wiped from her Eyes , Amen , Amen . From her Cradle she was a Child of a weak Constitution of Body , afflicted with several Sicknesses , by which she was kept low and tender in her Spirit , exceeding sober , never addicted to any Evil ; we know not of any that ever heard her speak any unsavoury word ; tenderly affected to all , but especially her Parents and Relations ; delighted much in reading the holy Scriptures , and especially such places as had relation to God's Appearance and Providence to Children ; she also took great Delight to read the Testimony of Friends to the Appearance of God's Power in Young Children , whether in their Health , or on their Dying Beds ; and had got several printed Books that had relation thereto . Furthermore , She had great delight in reading of the faithfulness of such as had suffered for Truths sake , whether in this Age , or Ages past ; and before she could speak plain , or read perfectly , she had got off Book by heart most of those sensible Letters , written in Verse by Robert Smith , Martyr , to his Wife , Brother and Children , as they are inserted in the Book of Martyrs . Great Pity she had to Poor People , that came to seek Relief , especially Children , that she would not only have fed them , but many times would have brought them on their way , and sitten down with them in the Fields ; and often when she had seen plenty of Victuals , Oh! would she say , that such a Poor Child had this , or that ; how glad would it make them ? In fine , She was one in whom we her Parents had great Delight and Comfort ●lso tender and obedient was she at all times , that her Father had never occasion given to use the Rod. The Loss of so good and hopeful a Child , in whom we might have expected so great Comfort , often comes near us ; yet with true Submission to the Will of God , where we find Peace and Rest , knowing that our Loss , in her being removed from us , is her Everlasting Gain . Her Distemper was supposed to be the Small-Pox , and a Fevour accompanying them , although there was but little appearance of the Pox ; for they came little out , only some small ones about her Face and Hands . She Dyed in the Ninth Year of her Age , wanting about Eleven Dayes of Nine Years , being the 18th day of the 7th moneth , in the year 1682. And inasmuch as we have a hope in the Lord , that there may be a service ( in publishing in print what is above written ) to many , especially such as are young in years ; and also that it may tend to the Glory of the living , eternal , powerful , wise God , who is wonderful in his Works o● Praise , we were made willing in the discharge of our Duty , to publish the same in print , being also much prest thereto by many Friends , who have heard and seen the same ; and now leave the Issue to the Lord , who is worthy of all the Praise , Glory and Renown , World without End , Amen . Camsgill in Westmoreland , the 12th of the 8th Moneth , 1682. Thomas Camme , AND Anne Camme . Father and Mother of the said Sarah Camme LONDON , Printed by John Bringhurst at the Sign of the Book and Three Black-Birds in Leaden-Hall-Mutton-Market , ( who formerly lived at the sign of the Book in Grace-Church-street . ) 1684. 
A35180	----	The last testimony & declaration of the Reverend Samuel Crossman, D.D. and Dean of Bristoll setting forth his dutiful and true affection to the Church of England as by law established. Crossman, Samuel, 1624?-1684. 1683 Approx. 8 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A35180 Wing C7269 ESTC R24863 08626066 ocm 08626066 41490 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35180) Transcribed from: (Early English Books Online ; image set 41490) Images scanned from microfilm: (Early English books, 1641-1700 ; 1254:5) The last testimony & declaration of the Reverend Samuel Crossman, D.D. and Dean of Bristoll setting forth his dutiful and true affection to the Church of England as by law established. Crossman, Samuel, 1624?-1684. 1 sheet. s.n., [London? : 1683?] Caption title. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Crossman, Samuel, 1624?-1684. Dying declarations. Last words. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-08 Emma (Leeson) Huber Sampled and proofread 2003-08 Emma (Leeson) Huber Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion The Last Testimony , & Declaration of the Reverend Samuel Crossman , D. D. and Dean of Bristoll : Setting forth his Dutiful , and True Affection to the Church of England as by Law Established . Preface . THis Following Paper was Deliver'd to my hand by the Reverend Author of it , with a Charge to Communicate it to the Mayor , and Other Worthy Members of the City of Bristol : But being Prevented by some Earnest Bus'ness in London , So that I could not Acquit my self of my Trust so soon as I intended , I found the Memory of This Reverend Good Man , so Coursly , and so Injuriously Treated by Divers Ill Tongues ; that instead of Doing him Right by some Few Written Copies to his Particular Acquaintances and Friends , I rather made Choice of Committing the Original to the Press , as a more Publique Way of Iustice and Vindication . It was This Gentlemans Lot , among some Others of his very Loyal , and Orthodox Neighbours , to fall under the Lash and Scandal of Several Reproches : Wherein He was so Sollicitous to Clear Himself , that next to the Great Work of making his Peace with God , The Thing in the World , that lay nearest his Heart , was the Leaving of a Good Name behind him : Which he thought could not better be Secur'd then by the Solemnity of This Following Declaration . It was his Own Proper Act ; Sign'd by his Own Hand ; And in Delivering it over to the World in the very Syllables that I reccived it , I reckon that I have done my Duty . John Knight . To the Right Worshipfull Sir William Clutterbuck , Mayor , with the Worshipfull , and others my very Good Friends , and Neighbours , the Citizens of Bristol . HAving had my Lot cast by Divine Providence for Sixteen years amongst you ; and having now through great indisposition of body received the Sentence of death , I am desirous ( though with brokenness of words , through extremity of pain ) yet to take my last leave of you and the World ; with that sincere nakedness of heart , and truth , wherewith I expect to appear before my Judge and Saviour . I rejoice and am humbly thankfull to God , that I ( though a wretched Sinfull man ) may now dy in the Communion of the Reformed Church of England as established by Law. And as a peaceable Subject under my most gracious Prince , to whom I and all his Leige-people do owe a most chearfull and ready obedience : not only for Conscience Sake , he being Gods Vicegerent over us ; But even as the fruit of just gratitude for his most admired conduct of the Government for our Common good , while we have been so formidably involved in Successive and almost inextricable dangers . I do rejoice with you in those signall expresses , you and your City have shewn , both of Loyalty toward your Prince , and of Love to the Church of God : And do beseech Almighty God that you may yet encrease therein more and more . But for asmuch as the seeds of severall great Evills , and very Pernicious both to Church , and State , have grown up here ( as the envious mans Tares , where better Seed had been sown ) I do pray you , that I may , by these few lines , leave this as my last sense , to them who have been thus drawn aside into the snare of the evill one : It is now no time either to flatter with Softness , or to chide with Passion ( Moses himself might not speak unadvisedly with his lips , how froward soever the People were at the waters of Strife ) I do pity them with all my heart , and do wish as well to their Persons and Souls as I do to my self and my own everlasting concerns . But poor men , I fear they have scarce throughly considered the sad rise , and History of their present dissents from this Church . With what indecent virulencies these Feudes began at Frankfort ; to the open offence of the Magistracy there , as a sad Omen of what would , and did afterwards so fatally ensue . With what bitter contempt of their Sovereign , and Christian authority they proceeded Secretly to undermine , and openly to threaten the Government in Q. Elizabeth and K. Iames his Reign . With what male contentedness ( as the Leprosy that Cleaved of old to the walls of the house ) they had leavened the body of the People in the Reign of K. Charles the First of blessed memory : till they had inforced their high pretences of Religion to bring forth that bloody Monster of Rebellion . I do pray them for the love of God , and as ever they tender the true wellfare of this Church and State : that they would no longer continue fighters against God , but return to the Bishop and Shepheerd of their Souls . I Intreat them to consider , there is no key of knowledge unkindly taken from them . No mutilated Sacraments obtruded upon them . No Divine Administrations in an unknown tongue ; but all pious methods for Gods Glory , and their edification , laid ( by the great care & Wisdom of their Successive Princes ) before them . If there be any Shadow of good things to come in the Old Testament : If any thing of greater Glory revealed in the New , themselves cannot but acknowledge the principall things of both to be illustriously set forth in a most religious Order , commemorated and preserved in this Church , to the Joy of all good Christians . If there be any thing of Primitive Devotion ( which we all seem so affectionately to pant and long after ) 't is here tenderly cherished , and truly defecate from the innovations which corrupt and later times had unhappily introduced : that we might drink of these holy waters as they run clear and crystall at the Spring-head . And if the fruit of righteousness be sown in peace , of them that make peace ; I hope they will then for ever abandon these fierce and Joyless contentions . Welcome ! Welcome ! that serene Government in the State , Welcome ! those mild Administrations in the Church , which breed such peaceable Subjects to the Throne of David ; such peaceable Sons and Daughters to the House of God. Oh Pray for the Peace of Ierusalem , they shall prosper that love thee . There the Lord commanded the blessing , even life for evermore . Faintness denies me to proceed any further . God Almighty bless our most Gracious King , his lawfull Heirs , and Successors , and whatever bold insolencies have been lately animated by some , to the Affronting the true line of the Succession , I hope shall henceforth quietly end in that Propheticall Prediction , They shall afterward return , and serve God , and David their King for ever : and no more meddle with them that are given to Change. And now Brethren I commend you to God , and the word of his Grace , which is able to build you up , and give you an inheritance among all the● that are Sanctify'd . God gr●nt the dearest-harmony between this Church and City , and allow this poor Land ( how unworthy soever we are of it through our manyfold murmurings ) that we and our Posterity may see good days , and peace upon Gods Israel . Farewell ! Farewell ! till we either meet in Heaven ; or else being refined in the furnace of affliction ; May become vessells more serviceabie to God and his Church then hitherto we have been here on Earth . Ian. 26. 1683. Samuel Crossman , Dean of Bristol ▪ The End. 
A40577	----	A full and true account of the tryal, condemnation, and execution with the last dying words of Augustin King Who was executed neer Hartford-Townsend, on Wednesday March the 21st. 1687/8. 1688 Approx. 7 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A40577 Wing F2311BC ESTC R221233 99832571 99832571 37045 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40577) Transcribed from: (Early English Books Online ; image set 37045) Images scanned from microfilm: (Early English books, 1641-1700 ; 2146:1) A full and true account of the tryal, condemnation, and execution with the last dying words of Augustin King Who was executed neer Hartford-Townsend, on Wednesday March the 21st. 1687/8. King, Augustin, d. 1688. 3, [1] p. printed by George Croom, at the Blue-Ball in Thames-street, near Baynard's-Castle, [London : [1688]] Imprint from colophon; publication date from Wing. Some print show-through. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng King, Augustin, d. 1688 -- Early works to 1800. Last words -- Early works to 1800. Executions and executioners -- England -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-01 Aptara Keyed and coded from ProQuest page images 2006-02 Mona Logarbo Sampled and proofread 2006-02 Mona Logarbo Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A Full and True ACCOUNT OF THE TRYAL , CONDEMNATION , AND EXECUTION WITH THE Last Dying WORDS OF AUGUSTIN KING . Who was Executed neer Hartford-Towns-end , on Wednesday March the 21st . 1687 / 8 THE often Examples of men faling by Justice , and their pretended Speeches printed , before they suffer , are so common , that we have scarce the encouragement to present the World with one which is real , and I doubt not but to Most ; will be grateful , The account being true , it needs no long preamble to create a ●elief . The Person of whose end I am going to give an Account , was by name ●ugustin King , born in the County of Cambridge of sober and honest Parents , ●●s Father was a Dissenting Minister , who gave him liberal Education , and ●●tred him in the Vniversity of Cambridge , to maturiate his Studies , but faling 〈◊〉 and selecting bad Company , and his Father being not able to allow him where●●thal to maintain his extravagant humour , he betook himself to ill Courses and was committed to Cambridge Gaol , from whence he made his escape , and for sometime , by the pious arguments of his Parents , and the fear of coming to a Publick shame , he forsooke his ill ways , and had an inclination to goe to Sea , for Which , some provisions were made about four years since , but considering the hardship and hazard , which attended a Sea-faring life , and being not fully weaned from the visits and insinuations of his former lewd companions , he spurned against good council , and the Convixions formerly made upon him , and again betooke himselfe to the most nefarious practices imaginable , which brought him to this immature and untimely end . About twelve Months since , he was by the Cambridge-carrier apprehended in White-Hall , for a Robbery committed on him , and was committed to the Gate-House , but in a little time found a means by his insinuating tongue to make his escape from his Keeper : Since which time he hath been concerned in an innumerable Robberyes , for which he was lately proscribed in the publick Gazet , with this Emphasis , & above all Augustin King joyned with a Menace to Inn-keepers that should abscond him . Notwithstanding , which he persevered in his Robberies , having committed one in Essex but a few days before he was taken , which was very accidental in his Inn , he was carried before a Magistrate and committed to Newgate , where he was kept very close , and loaded with a pair of Irons of an extraordinary weight , from whence he was removed to Hartford where he took his Tryal at the Assises , several Indictments being brought against him , upon one of which he was convicted , and received Sentence of Death , He behaved himselfe with that modesty upon his Tryal , that several engaged to use their interest to procure him a Pardon , amongst whom were some Persons of Honour , the High Shrieff , and most of the eminent Dissenters of the County , but their solisitations with His Majesty , proved faithless , since little could be said on his behalf saving , he was never concern'd in a Murder , and the resolution His Majesty hath made , not to spare one of that wicked profession that the Law hath convicted . Of all , which having notice , he began to apply himselfe to repent and consider his latter end , and had several visits from a Parson who assured him of the salvation of his Soul , if not his Body , in order to which , some applications were made by his means , but proving ineffectual , the Priest acquainted him he must prepare for Death : upon which he was desired by Mr. King , to desist in his visits , for he knew the way to heaven better then he could shew him , and craved the asistance of some Dissenting Ministers , as also some worthy Divines of the Church of England , and so with great zeale and assurance , h● cheerfully waited for the day of his Execution , which was o● Wednesday last after the Sun was down , an other who was exect●ted with him , was carryed in a Cart , but he had the favour to walke to the Gallowes which stood a little out of the Town o● Hartford , the high Shrieff walked by his side with whom he discoursed all the way as they went , often smiling and freely telling them any thing they asked or he knew , he particularly confessed a Robbery he lately committed on a Pedlar in Essex for which an eminent Cytizen was accused upon the oaths of three but cleared by his Jury , but denyed being concerned any other way than sinisterly in that Robbery for which he came to suffer he gave an account of the evil practices of several Inn-keepers &c. After which he kneeled down and made a long and Pathetical Prayer , several Ministers joyning with him , then he ascended the Cart and was tyed up , his Countenance all this time not in the least changing , he begged forgiveness of all , whom he had offended or injured , and of God for his sinning against Knowledge and was turned off speaking these words . Lord receive My Soul. Amongst thousands of Spectators that accompanied him to the place of Execution , not one went away without a Briny eye his Corps the next day was interr'd in the Church-yard at Hartford . From the fate of this Man , all may take care to avoid the allurements of Satan and ill men , since they naturally center in shame and destruction , for if the strong , Learned , and cunning , could not avoid being catched and overtaken by Justice , how shall others whome God and Nature hath made inferior , therefore the precepts of Christianity are safe : Fear GOD honour the KING , do good to all men hurt to none , so shall it be well with thee ; and thy days shall end in Peace . With Allowance . LONDON , Printed by George Croom , at the Blue-Ball in Thames-street , near Baynard ' s-Castle . 
A42505	----	Mrs Elizabeth Gaunt's Last speech who was burnt at London, Oct. 23. 1685. as it was written by her own hand, & delivered to Capt. Richardson keeper of Newgate. Gaunt, Elizabeth, d. 1685. 1685 Approx. 7 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42505 Wing G381A ESTC R223668 99833955 99833955 38434 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42505) Transcribed from: (Early English Books Online ; image set 38434) Images scanned from microfilm: (Early English books, 1641-1700 ; 1830:24) Mrs Elizabeth Gaunt's Last speech who was burnt at London, Oct. 23. 1685. as it was written by her own hand, & delivered to Capt. Richardson keeper of Newgate. Gaunt, Elizabeth, d. 1685. 1 sheet (2 p.) s.n., [London : 1685] Reproduction of the original at the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Last words -- Early works to 1800. 2007-01 TCP Assigned for keying and markup 2007-01 Aptara Keyed and coded from ProQuest page images 2007-02 Mona Logarbo Sampled and proofread 2007-02 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion M rs Elizabeth Gaunt's Last Speech , who was Burnt at London , Oct. 23. 1685. as it was written by her own hand , & delivered to Capt. Richardson Keeper of Newgate . NOt knowing whether I shall be suffered , or able , because of weaknesses that are upon me , thro my hard & close imprisonment , to speak at the place of Execution , I have wrote these few Lines , to fignify that I am reconciled to the wayes of my God towards me , tho it be in wayes I looked not for , & by terrible things , yet in righteousness ; for having given me life , he ought to have the disposing of it , when & where he pleases to call for it ; and I desire to offer up my all to him , it being but my reasonable service , & also the first terms Christ offers , that he that will be his disciple , must forsake all & follow him : and therfore let none think hard , or be discouraged at what hath happened unto me ; for he doth nothing without cause in all that he hath done unto us , he being holy in all his wayes , & righteous in all his works ; and it is but my Lott in common with poor desolate Zion at this day ; neither do I find in my heart the least regret for any thing that I have done in the service of my Lord & Mr. C. Jesus , in securing & succouring any of his poor sufferers , that have shewed favour to his righteous cause , which cause , tho it be now faln & trampled on , as if it had not been anoynted , yet it shall revive , & God will plead it at another rate than ever he hath done yet , with all its opposers & malicious haters ; and therefore let all that love & fear him , not omit the least duty that comes to hand , or lyes before them , knowing that now Christ hath need of them , & expects they should serve him ; & I desire to bless his holy name , that he hath made me usefull in my generation , to the comfort & relief of many desolate ones , that the blessing of those that were ready to perish hath come upon me , & been helpt to make the heart of the widow to sing ; & I bless his holy name , that in all this , together with what I was charged with , I can approve my heart to him , that I have done his will , tho it doth cross mans will ; and the scriptures which satisfy me are Esay . 16. 3 , 4. Hide the out-casts , bewray not him that wandreth ; be thou a covert to them from the face of the spoyler . And Ob. 12 , 13 , 14. Thou shouldest not have delivered up those of his that did remain in the day of distress : but men say , you must give them up , or you shall dye for it ; now who to obey , judge ye ; so that I have cause to rejoyce , & be exceeding glad , in that I suffer for righteousness sake , & that I am accounted worthy to suffer for well-doing , & that God hath accepted any service from me , which hath been done in sincerity ▪ tho mixt with manifold infirmities , which he hath been pleased for Christs sake to cover & forgive And now as concerning my crime as it is called , alas ! it was but a little one , & might well become a Prince to forgive . ( But he that shews no mercy , shall find none . ) And I may say of it in the language of Jonathan , I did but taste a little hony , & lo I must dye for it ; I did but relieve an unworthy , poor , distressed family , & lo I must dye for it ; well , I desire in the Lamb-like nature of the Gospell to forgive all that are concerned , & to say , Lord , lay it not to their charge ; but I fear it will not ; nay I believe , when he comes to make inquisition for blood , it will be found at the door of the furious Judge , who because I could not remember things through my dauntedness at Burton's wife & Daughter's witness , & my ignorance , took advantage thereat , & would not hear me when I had call'd to mynd that which I am sure would have invalidated the evidence ; & tho he granted something of the same kind to another , he denyed it to me at that tyme : my blood will also be found at the door of the unrighteous Jury , who found me guilty upon the single oath of an out-lawd man ; for there was none but his Oath about the mony , who is no legall witness , tho he be pardoned , his out-lawry not being reversed , the law requiring 2 witnesses in poynt of Treason , and then about my going with him to the place mentioned ( viz. the Hope ) it was by his own word before he could be out-lawd ; for it was but about 2 monthes after his absconding , so that tho he was in a Proclamation yet not high Treason , as I am informed , whereby I am clearly murdered ; and also bloody Mr. Atterbery , who hath so unsatiably hunted after my life , tho it is no profit to him , yet thro the ill will he bears me , left no stone unturned , as I have ground to believe , till he brought it to this , and shewed favour to Burton , who ought to have dyed for his own fault , & not to have bought his life with mine : and Captain Richardson , who is cruell & severe to all under my circumstances , & who did at that time , without all mercy & pity , hasten my sentence , & held up my hand that it might be given ; All which , together with the great one of all , by whose power all these & multitudes more of cruelties are done , I do heartily & freely forgive as against me , but as it is done in an implacable mind against the Lord Christ & his righteous cause & followers , I leave it to him , who is the avenger of all such wrong who will tread upon Princes as upon mortar , & be terrible to the Kings of the earth ; & know this also , that tho you are seemingly fixed , & because of the power in your hands , are weighing out your violence , & dealing with a despiteful mind , because of the old & new hatred , by impoverishing & every way destressing those you have got under you , yet unless you can secure Iesus Christ & all his holy Angells , you shall never do your business , nor your hand accomplish your enterprizes ; for he will be upon you ere you are aware ; and therefore that you would be wise , instructed , & learn , is the desire of her that finds no mercy from you . ELIZABETH GAUNT . 
A45375	----	A true copie of a paper delivered by the Duke of Hamilton to some of his servants at St James that morning before he suffred, in the presence of Doctor Sibbald. Hamilton, James Hamilton, Duke of, 1606-1649. This text is an enriched version of the TCP digital transcription A45375 of text R217437 in the English Short Title Catalog (Wing H485). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 9 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45375 Wing H485 ESTC R217437 99829103 99829103 33539 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45375) Transcribed from: (Early English Books Online ; image set 33539) Images scanned from microfilm: (Early English books, 1641-1700 ; 1988:6) A true copie of a paper delivered by the Duke of Hamilton to some of his servants at St James that morning before he suffred, in the presence of Doctor Sibbald. Hamilton, James Hamilton, Duke of, 1606-1649. 4 p. printed by Samuell Broun English bookeseller, dwelling in the Achter-om at the signe of the English Printing house, [Hage : Anno M. DC. XLIX. [1649]] Caption title. Imprint from colophon. Reproduction of the original in the Jesus College Library, Cambridge. eng Hamilton, James Hamilton, -- Duke of, 1606-1649 -- Early works to 1800. Last words -- Early works to 1800. A45375 R217437 (Wing H485). civilwar no A true copie of a paper delivered by the Duke of Hamilton to some of his servants, at St James that morning before he suffred, in the presen Hamilton, James Hamilton, Duke of 1649 1709 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-04 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 Mona Logarbo Sampled and proofread 2008-08 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A true COPIE of a Paper delivered by the Duke of Hamilton to some of his Servantes , at St James that morning before he suffred , in the presence of Doctor Sibbald . I Know you that are here , to be true , and faithfull to me , I will therefore in your hearing , say some what in order to my selfe , and to my present Condition , and giue you also this Copie of it , which after I am gone may perhaps be thought necessary to be published as the last testimony of my loyaltie to my King , for whom I now dye , and of my affection to my Countrey , for the pursuance of whose pious , and loyall Comands , I am now to suffer . That my Religion hath allwayes bin , and still is Orthodoxe I am confident no man doubtes , I shall not therefore need to say much to that Particular , onely that I am of the true reformed Protestant Religion , as it is professed in the Church of Scotland . I doe take God to witnes , that I haue bin constantly a loyall and faithfull subject , and servant to his late Majestie ( in spite of all malice and Calumnie , ) I haue had the honour since my Childhood , to attend , and be neare him , till now of late , and during all that tyme I observed in him as eminent vertues , and as litle vice , as in any man I ever knew , And I dare say he neuer harboured thought of Countenancing Popery in any of his Dominions , otherwise then was allowed by the Lawes of England , and that among all his Subjects , there could not be found a better Protestant then him selfe , And surely also , he was free from having any intent to exercise any tyranny , or absolute Power , ouer his Subjects , and that he hath beene so unfortunate , I rather impute the Cause of it to the sins of his people , then to his owne . For my owne part , I doe protest neuer to haue swerued from that true alleageance , which was due vnto him , and that hath Constantly bin paid ( to my Comfort I speake it ) to his Progenitours , by my Ancestours for many ages without spott , or dishonour , and I hope shall be still by my successours to his posterity . I doe heartily wish well to , and pray for , his Royall Issue , and shall dye a true , and loyall subject to his eldest son Charles the second the vnquestionable King by right , of all his Fathers Kingdomes , I hope ( though I doe not liue to see it ) that Gods Justice and Goodnes will in his owne time establish him on the throne of his Father , which I doubt not some of you will see come to passe , and I am Confident that till then , and soe long as men deepely plunged in guilt , and selfe Interest vsurpe power , and gouernment , These Kingdomes will fall short either of Peace , or any other permanent happines . I speake this from my just affection to the Royall Race , and much Compassion to his Majesties Subjects , but not from any Malice , anger , or desire of Reuenge , against any , for what I haue , or am to suffer , for I forgiue all men . It is well knowne what Calumnies , and aspersions haue beene throwne vpon me , by men of seuerall Parties , and Interests , not excepting those who would seeme to carrie much affection to his late Majestie as though I had expressed disseruice , or disloyaltie vnto him , the which how malitious and groundles they were , I appeale to God , who with my owne Conscience , clearely beareth witnes of my innocency therein , And I shall beg mercie from him to whom I am now to giue an account of all my thoughts and actions , as I haue still had a faithfull , and a loyall heart to my Master . It hath bin a generall Complaint , that I perswaded his Majestie to passe the Act for Contynuing this Parliament , I dispute not whether the doing of it at that time , might haue bin reputed good , or bad , but surely it was not I that did perswade it . Neither did I at all , deale with his Majestie for his Consent to the Bill of attainder , for taking away the life of the Earle of Strafford whose great parts , and affection , is knowne I highly valued , yet some haue beene pleased to attribute to me the Cause of that concession , but were his Majestie now living , I am confident he would publiquely Cleare me in both these , as he hath bin pleased many tymes in priuate formerly to doe . And truely I am not conscious to my selfe ( though I haue bin for many yeares a privie Councellour to him ) of euer giving him any aduice that tended to other End ( as I conceived ) then the good and Peace of his Majestie and his Dominions . It hath bin rumoured , since my last imprisonment , that I should confesse my selfe , to be the greatest Instrument vnder his Majestie ( by making vse of his Scottish great Seale ) for authorising the warre in Ireland , A report so false , and simple , as in my opinion , iudicious and honest men will not beleeue it , And truely , as I am free from having hand therein , in any maner of way , so , I am of nothing more confident , then that his Majestie was also absolutely free there of , and that he was not in any Case , a Causer or Countenancer , of those Irish troubles . I haue bin often examined touching Persons of severall quallities within this kingdome , that ( as is supposed ) did invite into England the late Army from Scotland , or promised assistance after theire Comming , and of late much perswasion hath bin used with me to that purpose , as that vpon my discouerie thereof depended the onely meanes of my preseruation , I will not say that I had any thing to reveale , which would haue beene satisfactorie , but this I desire you to attest to the world , that I haue not accused , or said any thing , that may reflect on any man , of what degree soeuer within the Kings Dominions , And indeed , it was so Contrarie to my Conscience , and so derogatorie to my honour , that if I had beene able yet I should neuer haue preiudiced any in that nature , though it had beene to saue me a 100. liues . Touching that foule , and sencelesse slander , that I betraid the Army vnder my Conduct , the care , and paines I then tooke to preuent the losse of it , and the neare approach of my suffring for it , will I suppose abundantly Contradict this aspersion , I was satisfied with the justnes and necessity of that engagement , vpon the Growndes of the Declaration of the Parliament of Scotland , fearing then , the sad confusions which hath since followed here , both in Church , and State , and particularly the fatall fall of my Master , to the preservation of whose Person , I was by obligation , and a naturall affection , as passionately tied , as I could be by dutie , and alleagiance . And now I confesse , I am void of all rancour , or displeasure against any , though I am within few houres to dyes adiudged by a lawlesse , and arbitrary Court of purpose erected ( as is said ) to destroy my Master and some of his seruants , and for a great part composed of men Mechanick , and vnfit to be Judges , my death being decreed ( right or wrong ) as is reported before ever the tryall began , and though my death is no lesse then murder , yet I forgiue all , and pray to God to doe it , and that my blood be not laid to theire Charge , or to some powerfull , and eminent mens , who , as is thought vpon some sinister Ends , haue many moneths since Contriued my destruction , which now is ready to take effect . And though I haue answered to that Court , in regard of the justnes of my defence , which I thought would haue waighed with them , yet I neuer thought , nor doe I acknowledge any Iurisdiction , or lawfull Authority in the same , not withstanding , I doe with all Christian humility submitt to the Punishment which for my other personall sins , the Lord hath justly brought vpon me . I should have spoken much more , yet would not haue said so much , but for feare lest either my memorie might slipp it on the Scaffold , or that the rudenes of some people by noise or otherwise , might have interrupted me speaking on this subject , Soe I thanke God , I am well prepared , God blesse you , Remember me to all my freinds . I know I haue beene a great sinner , yet through faith I haue an assurance that God will forgiue me , and have mercie vpon me through the alone suffring , and intercession of Jesus Christ my Sauiour . AMEN . HAGE : Printed by SAMUELL BROUN English Bookeseller , Dwelling in the Achter-om at the Signe of the English Printing house . Anno M. DC . XLIX . 
A45416	----	The last words of the reverend, pious, and learned Dr. Hammond. Being two prayers for the peaceful resettlement of this church and state Hammond, Henry, 1605-1660. 1696 Approx. 12 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A45416 Wing H544B ESTC R215178 99827135 99827135 31551 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45416) Transcribed from: (Early English Books Online ; image set 31551) Images scanned from microfilm: (Early English books, 1641-1700 ; 1886:29) The last words of the reverend, pious, and learned Dr. Hammond. Being two prayers for the peaceful resettlement of this church and state Hammond, Henry, 1605-1660. [24] p. printed for Luke Meredith, at the Star in Paul's Church-Yard, London : 1696. Running title reads: Prayers for the church and state. Signatures: G¹² . Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hammond, Henry, 1605-1660 -- Early works to 1800. Last words -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-02 Mona Logarbo Sampled and proofread 2006-02 Mona Logarbo Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE LAST WORDS OF THE Reverend , Pious , and Learned Dr. HAMMOND . Being Two PRAYERS FOR THE Peaceful Resettlement OF THIS CHURCH and STATE . LONDON , Printed for Luke Meredith , at the Star in St. Paul's Church-Yard ▪ 1696. Prayers for the Church and State. Prayer I. O Blessed Lord , who in thine infinite mercy didst vouchsafe to plant a glorious Church among us , and now in thy just judgment hast permitted our sins and follies to root it up ; be pleased at last to resume thoughts of Peace towards us , that we may do the like to one another . Lord , look down from Heaven , the Habitation of thy Holiness , and behold the Ruines of a desolate Church ; and compassionate to see her in the dust . Behold her , O Lord , not only broken but crumbled , divided into so many Sects and Fractions , that she no longer represents the Ark of the God of Israel , where the Covenant and the Manna were conserved , but the Ark of Noah , filled with all various sorts of unclean Beasts : and to complete our misery and guilt , the Spirit of Division hath insinuated it self as well into our Affections as our Judgments ; that Badge of Discipleship which thou recommendedst to us , is cast off , and all the contrary wrath and bitterness , anger and clamour , called in to maintain and widen our breaches . O Lord , how long shall we thus violate and defame that Gospel of peace that we profess ? How long shall we thus madly defeat our selves , lose that Christianity which we pretend to strive for ? O thou which makest Men to be of one mind in an House , be pleased so to unite us , that we may be perfect●y j●●n'd together in the same min● , and in the sam● 〈…〉 ent . And now tha● 〈◊〉 Civil Affairs there seems some aptness to a co●posure , O let not our Spiritual Disserences be more unreconcileable Lord , let not the roughest winds blow out of the Sanctuary , let not those which should be Embassadours for Peace , still sound a Trumpet for War : but do thou reveal thy self to all our Eliahs in that still small Voice ; which may teach them to echo thee in the like meek treating with others . Lord , let no unseasonable stissness of those that are in the right , no perverse obstinancy of those that are in the wrong , hinder the closing of our wounds ; but let the one instrust in meekness , and be thou pleased to give the other repentance to the acknowledgment of the truth . To this end do thou , O Lord , mollifie all exasperate minds , take off all animosities and prejudices , contemp● and heart-burnings , and by uniting their hearts prepare for the reconciling their opinions : And that nothing may intercept the clear sight of thy truth , Lord , let all private and secular Designs be totally deposited , that gain may no longer be the measure of our Godliness , but that the one great and common concernment of Truth and Peace may be unanimously and vigorously pursued . Lord , the hearts of all Men are in thy hands , O be thou pleased to let thy Spirit of Peace overshadow the minds of all contending Parties ; and if it be thy will , restore this Church to her pristine state , renew her days as of old ; let her escape out of Egypt be so entire , that not an hoof may be left behind : but if thy wisdom see it not yet a season for so full a deliverance , Lord , defer not , we beseech thee , such a degree of it , as may at least secure her a being ; if she cannot recover her Beauty , yet , O Lord , grant her Health , such a soundness of Constitution as may preserve her from dissolution . Let thy Providence find out some good Samaritans to cure her present Wounds : and to whomsoever thou shalt commit that important Work , Lord , give them skilfull hands and compassionate hearts ; direct them to such applications as may most speedily , and yet most soundly heal the hurt of the Daughter of Sion ; and make them so advert to the interests both of Truth and Peace , that no lawfull condescension may be omitted , nor any unlawful made . And do thou who art both the wonderful Counsellor and Prince of Peace , so guide and prosper all Pacifick endeavours , that all our distractions may be composed , and our Jerusalem may again become a City at unity in it self ; that those happy Primitive days may at length revert , wherein Vice was the only Heresie ; that all our intestine cententions may be converted into a vigorous opposition of our common Enemy , our unbrotherly Feuds into a Christian Zeal against all that exalts it self against the obedience of Christ . Lord hear us , and ordain peace for us , even for his sake whom thou hast ordained our Peace maker , Jesus Christ our Lord. Prayer II. O Most gracious Lord , who dost not afflict willingly , nor grieve the Children of Men , who smitest not till the importunity of our sins enforce thee , and then correctest in measure ; we thy unworthy Creatures humbly acknowledge that we have abundantly tasted of this patience and lenity of thine . To what an enormous height were our sins arrived , e'er thou began'st to visit them ! and when thou couldst no longer forbear , yet mastering thy Power , thou hast not proportion'd thy vengeance to our crimes , but to thy own gracious design of reducing and reclaiming us . Lord , had the first stroke of thy hand been exterminatings , our guilts had justified the method ; but thou hast proceeded by such easie and gentle degrees , as witness how much thou desired'st to be interrupted , and shew us , that all that sad weight we have long groaned under , hath been accumulated only by our own incorrigibleness . 'T is now , O Lord , these many years that this Nation hath been in the Furnace , and yet our dross wastes not , but increases ; and it is owing only to thy unspeakable Mercy , that we , who would not be purified , are not consumed ; that we remain a Nation , who cease not to be a most sinful and provoking Nation . O Lord , let not this long-suffering of thine serve only to upbraid our obstinacy , and enhance our guilt ; but let it at last have the proper effect on us , melt our hearts , and lead us to repentance . And , O that this may be the day for us , thus to discern the things that belong to our Peace ! that all who are ( yea , and all who are not ) cast down this day in an external humiliation , may by the operation of thy mighty Spirit have their Souls laid prostrate before thee in a sincere contrition ! O thou who canst out of the very stones raise up Children unto Abraham , work our stony flinty hearts into such a temper as may be malleable to the impressions of thy Grace , that all the sinners in Sion may tremble ; that we may not by a persering obstionacy seal to our selves both temporal and eternal ruine , but instead of our mutinous complaining at the punishments of our sins , search and try our ways , and turn again to the Lord. O be thou pleased to grant us this one grand fundamental Mercy , that we who so impatiently thirst after a change without us , may render that possible and safe by this better and more necessary change within us ; that our sins may not , as they have so often done , interpose and eclipse that Light which now begins to break out upon us . Lord , thy Dove seems to approach us with an Olive Branch in her mouth : On let not our filth and noisomness chase her away ; but grant us that true repentance which may atone thee , and that Christian Charity which may reconcile us with one another . Lord , let not our breach either with thee , or among our selves , be incurable , but by making up the first , prepare us for the healing of the latter . And because , O Lord , the way to make us one Fold is to have one Shepherd , be pleased to put us all under the conduct of him to whom that charge belongs ; bow the hearts of this People as of one Man , that the only contention may be , who shall be most forward in bringing back our David . O let none reflect on their past Guilts , as an Argument to persevere , but repent , and to make their return so sincere as may qualifie them , not only for his but thy Mercy . And , Lord , be pleased so to guide the hearts of all who shall be intrusted with that great Concernment of setling this Nation , that they may weigh all their deliberations in the Balance of the Sanctuary , that Conscience , not Interest , may be the ruling principle , and that they may render to Coesar the things that are Coesar's , and to God the things that are God's ; that they may become healers of our breaches , and happy Repairers of the sad Ruines both in Church and State : And grant , O Lord , that as those sins which made them are become National , so the repentance may be National also , and that evidenc'd by the proper fruits of it , by zeal of restoring the rights both of thee and thine Anointed . And do thou , O Lord , so dispose all hearts , and remove all obstacles , that none may have the will , much less the power , to hinder his peaceable restitution . And , Lord , let him bring with him an heart so intirely devoted to thee , that he may wish his own Honour only as a means to advance thine . O let the precepts and example of his blessed Father never depart from his Mind ; and as thou wert pleas'd to perfect the one by suffering , so perfect the other by acting thy will ; that He may be a blessed Instrument of replanting the power in stead of the form of Godliness among us , of restoring Christian vertue in a profane and almost barbarous Nation . And if any wish him for any distant ends , if any desire his shadow as a shelter for their riots and licentiousness , O let him come a great , but happy defeat to all such , not bring fuel , but cure to their inordinate appetites ; and by his example as a Christian , and his Authority as a King , so invite to good , and restrain from evil , that he may not only release our temporal , but our spiritual Bondage , suppress those foul and scandalous Vices which have so long captivated us , and by securing our inward , provide for the perpetuating our outward Peace . Lord , establish thou his Throne in Righteousness ; make him a signal iustrument of thy glory and our happiness , and let him reap the fruits of it in comfort here , and in bliss hereafter , so that this Earthly Crown may serve to enhance and enrich his Heavenly . Grant this , O King of Kings , for the take and intercession of our Blessed Mediator Jesus Christ , THE END . 
A45671	----	A true copy of a letter, Writen by Mr. Harrison, in Newgate, to a near relation, after his condemnation for the murther of Doctor Clinch. Harrison, Henry, d. 1692. 1692 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A45671 Wing H893 ESTC R218622 99830199 99830199 34649 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45671) Transcribed from: (Early English Books Online ; image set 34649) Images scanned from microfilm: (Early English Books, 1641-1700 ; 1778:25) A true copy of a letter, Writen by Mr. Harrison, in Newgate, to a near relation, after his condemnation for the murther of Doctor Clinch. Harrison, Henry, d. 1692. 1 sheet ([1] p.) printed for Randal Tayler near Stationers Hall, London : [1692] Date of publication from Wing. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Clench, Andrew, d. 1692 -- Early works to 1800. Executions and executioners -- England -- Early works to 1800. Last words -- Early works to 1800. Trials (Murder) -- England -- Early works to 1800. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Pip Willcox Sampled and proofread 2008-02 Pip Willcox Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A True Copy of a Letter , WRITEN BY Mr. HARRISON , In Newgate , to a near Relation , after his Condemnation for the Murther of Doctor Clinch . Dear Cosen , NOW accept of my hearty Thanks for all your Services and loving Kindnesses ; and God Allmighty reward you : I am now preparing my self for another World , and do heartily forgive all my Enemies . There was Four of my Witnesses that did not appear ; one Mr. White and his Wife , Mrs. Fairelace and the Maid , where I was that Night . Let not God lay my Blood to their Charge : and God forgive all those that swore falcely against me . And whether before my Execution , or after , God is pleased to do it ( but I am sure he will Reveal it ) and when it is brought to light , the World then will know my Wrongs . In the mean time I resigne my Soul and Body to him , who is a just God , and by this means will bring me to himself . This Affliction is a great one , and more than human Nature can bear ; but I trust in him , that he will not lay more on me , than he will give me the Grace of his holy Spirit to undergo . And indeed I look upon it as a Fatherly Chastisement , for whom he loves he doth chastise : For if I had my Deserts , he might have taken me off in the midst of all my Sins , and have rewarded me with the Punishment of the everlasting Prison ( Hell ) prepared for all impenitent Sinners : But I hope he will give me the Grace of his holy Spirit to repent my self of all my Sins ; which I have , and do , and shall , with a humble , lowly , and obedient Heart , and not in the least cloke , or dissemble them before my heavenly Father , who gave up his only begoten Son to dy for Sinners ( and me the greatest . ) And I hope he will give me the Grace to follow his Example , who was falsly Accused , Condemned , and suffered a shameful Death upon the Cross ; I being now falsly to suffer a shamful Death : At which time I sincerely and heartily beg of him to support me , which I trust in God he will : Humbly beging Pardon , and confessing the Sins I have been guilty of . Now I have Two Things to beg of you , for Christ his sake : The First is , That you will take it from me a dying Man , without the least Hopes of Pardon here , from any mortal Man , That I am Innocent , Clear , and Free , In Thought , Word , and Deed , of this bloody , barbarous , unheard of , and inhuman Murther , for which I do suffer , surely knowing , and certainly believing no Salvation can be had from the Almighty God , the Searcher of Hearts , That at the Houre of Death dies with a Ly in his Mouth . Therefore I desire your Prayers ( for me being Innocent ) and all other good Christians Prayers , That God Almighty will be pleased to bring to light this bloody Deed , not when we would have him , but at his one appointed time ( not our Will , but his own be done . ) The other is , That you would be pleased to speak to your Minister , or any other Divine you know , to visit me , and get him to come as soon as you can ; and let me see you , for I have desired that no body may come at me , but your self , and Cozen William , and some Divines ; being I will not now discourse any Persons relating to worldly Affairs , but what may tend for the Salvation of my poor Soul : So recommending you to god , I rest The most wronged Man , the most unhappy Man , as to this World ; yet one of the most happy Men through Christ my Saviour , in whom I trust for my eternal Salvation . HENRY HARRISON . London , Printed for Randal Tayler near Stationers Hall. 
A49649	----	The last speech and confession of Sarah Elestone at the place of execution who was burned for killing her husband, April 24. 1678. With her deportment in prison since her condemnation. With allowance. Elestone, Sarah, d. 1678. 1678 Approx. 8 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A49649 Wing L504F ESTC R216652 99828377 99828377 32804 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49649) Transcribed from: (Early English Books Online ; image set 32804) Images scanned from microfilm: (Early English books, 1641-1700 ; 1953:4) The last speech and confession of Sarah Elestone at the place of execution who was burned for killing her husband, April 24. 1678. With her deportment in prison since her condemnation. With allowance. Elestone, Sarah, d. 1678. [2], 5, [1] p. : ill. Printed for T.D., [London] : 1678. Place of publication from Wing. Reproduction of the original in Dr. Williams's Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Elestone, Sarah, d. 1678 -- Early works to 1800. Last words -- Early works to 1800. Executions and executioners -- Early works to 1800. Murder -- England -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Mona Logarbo Sampled and proofread 2004-07 Mona Logarbo Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE LAST Speech and Confession OF Sarah Elestone At the place of Execution : Who was BURNED FOR Killing her Husband , April 24. 1678. With her Deportment in Prison since her Condemnation . With Allowance . Printed for T. D. 1678. THE Last Speech and Confession of Sarah Elstone , & , DId we not make our selves miserable , God is so merciful to us , as he would make us happy ; but when we with high and presumptions hands , violate the laws of nature and Grace , of Earth and Heaven , in murthering those whom through duty and affection we are bound to obey , honour , cherish and preserve : Then we need not marvel because we first forsook God that he afterwards abandoneth us to our selves and sins , and to the fruits thereof , misery , Infamy , and Pardition : And that we may see humane cruelty to be justly met with and punished by Gods upright and divine justice . A terrible instance we have here before us ; we see a wretched Wife guilty of the death of her own Husband . A sad and execrable Fact , for the which we see her rewarded with condign punishment , and with a sharp and infamous death , but not so deplorable as deserved : It is so bitter , unhumane , and bloody a Fact , that it must needs draw tears from our eyes if we have any room for pity or piety . IN Three-Faulken-Court , over against St. Margarets-hill , in Southwark , lately lived one Sarah Elestone , the late Wife of Thomas Elestone , a Felt-maker : a man very laborious in his calling , aged about forty years , and his Wife forty-six years old : they lived many years very contentedly , she assisting him in his calling in what she was able : till such time as falling into the acquaintance of some lewd women , she was drawn to commit that filthy sin of drunkenness ▪ which after a little practising of it , she became harden'd in it , and learn'd to swear by her Maker and to prophain the Lords Day , and hate good men ; such an alteration there was perceived in her , that several of her Husbands acquaintance desired him to do all that he could to reclaim her , telling him also that it was his duty , to which he answered , That he hoped God would turn her from these evil courses , but he for his part could do no good with her , for she was so obstinate , that the more he said to her the worse she was : so that seeing he could not prevail by fair means , he sought some other way , as keeping her bare of money , but then she run him in debt , and took up money at the Tally-shops , he having notice of it , told them if they trusted her any more he would not pay them : upon which she resolved of another way , which was to sell her goods , which she did by degrees , till they had scarce a Chair to sit on , or a bed to lye on . This so perplexed her Husband , that he resolved to beat her out of this wicked course , and to that end did sometimes chastize her with blows , which she was not wanting to repay : so much was their fury sometimes , that their neighbours hath been forced to part them at all hours in the night . In this like manner they lived for some years , which so troubled and disturbed the patience of the man ; that oft he hath been heard to wish himself dead , or that he had been buried alive that day he was married to her , and she wicked and graceless soul would many times in cold blood threaten him , that at one time or other she would kill him ; which proved to be too true , for she having been out with her Gossips , and having got a cup too much as it was thought , comes and finds her husband at work ; she demands some money of him , and withall tells him , That if he will not give her some presently she would be the Death of him ; he seeing her in that condition , took her and thrusts her down stairs , and shuts the door , and to work again ; within a little time after when he thought her heat was over , he goes down in his shift as he was at work , intending to drink ; she meets him at the stairs foot , and with one side of a pair of sheers gave him a mortal wound on the breast , of which he immediately dyed , upon which she presently fled : Her Husband being quickly found , Hue and Cry was made after her , and that night about twelve a clock she was taken by the Old-street Watch , to whom she confessed the fact , she had her Tryal at the Marshalses at the Assizes , beginning on the 22 day of March , last past , where she was condemned by Law to be burn'd to ashes for this horrid and bloody crime : After sentence was past , she begged some time to sit and prepare her self , which was granted , as also to two other Malefactors . Dureing her imprisonment she hath had several Ministers to visit her who laid open the haniousness of her sins , especially that of Murther : She for the most part seemed but little concerned , many times talking of other things when they prayed for her , but a day or two before her Execution it pleased God to awaken her and to discover her sins unto her , and the need she stood in of an interest in the Lord Jesus : often Remembring that saying in Gen. 9. Chapter . 6. Verse ▪ Whoso sheddeth Mans Blood , by Man shall his Blood be shed : for in the Image of God made he Man : And Numbers the 35. Chapter , and 33 Verse . Ye shall not pollute the Land wherein you are , for blood it defileth the Land : and the Land cannot be cleansed of the blood that is shed therein , but by the blood of them that shed it . Which made her the willinger to dye , finding that it was according both to the Law of God and Man : and hoping that the Lord Jesus would have mercy on her poor sinful Soul : Now she loved good men , good discourse , and often cryed out what should she do to be saved : when she came to the place of Execution and beheld the Fagots , she cryed , O Lord for Jesus sake let this be my last burning : O that God would give me an assurance of the pardon of my sins , and blot out the black lines of my sins with the Red lines of Christs blood . Her last words were to exhort all good people to fear God , to keep the Sabbath-day , to refrain idle company , to have a care how they take the Name of the Lord in vain . Thus with a few Ejaculatory Prayers , she concluded with that saying in Galatians the 5. Chapter , and the 26 Verse . Let us not be desirous of vain glory , provoking one another , envying one another . Having thus said , the Executioner doing his Office , stopped the Atropos of her Speech , and her body was consumed to ashes in the Flames . FINIS . 
A57492	----	A letter to Dr. Burnet from the Right Honourable the Earl of Rochester, as he lay on his death-bed, at His Honours lodge in Woodstock-Park / printed from the original, wrote with his own hand, June 25, 1680, at twelve at night. Rochester, John Wilmot, Earl of, 1647-1680. 1680 Approx. 2 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A57492 Wing R1751 ESTC R32382 12653032 ocm 12653032 65314 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57492) Transcribed from: (Early English Books Online ; image set 65314) Images scanned from microfilm: (Early English books, 1641-1700 ; 1535:6) A letter to Dr. Burnet from the Right Honourable the Earl of Rochester, as he lay on his death-bed, at His Honours lodge in Woodstock-Park / printed from the original, wrote with his own hand, June 25, 1680, at twelve at night. Rochester, John Wilmot, Earl of, 1647-1680. [2], 2 p. Printed for Richard Bently ..., London : 1680. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dying declarations -- England. Last words. Conversion. 2002-04 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-07 Emma (Leeson) Huber Sampled and proofread 2002-07 Emma (Leeson) Huber Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion A LETTER TO Dr. BURNET , From the Right Honourable the Earl of Rochester , As he lay on His DEATH-BED , AT His Honours Lodge IN Woodstock-Park . Printed from the Original , wrote with his own Hand , Iune 25. 1680. at Twelve at Night . LONDON , Printed for Richard Bentley in Russel-street near Covent-garden . 1680. A LETTER TO Dr. BURNET , From the Right Honourable the Earl of Rochester . My most Honoured Dr. Burnet , MY Spirits and Body decay so equally together , that I shall write You a a Letter as weak as I am in Person . I begin to value Churchmen above all Men in the World , and You above all the Church-men I know in it . If God be yet pleased to spare me longer in this World , I hope in Your Conversation to be exalted to that degree of Piety , that the World may see how much I abhor what I so long lov'd , and how much I glory in Repentance in God's Service . Bestow Your Prayers upon me , That God would spare me ( if it be his good will ) to shew a true Repentance , and amendment of Life for the time to come ; or else , if the Lord pleaseth to put an end to my Worldly Being now , That he would mercifully accept of my Death-bed Repentance , and perform that Promise he hath been pleased to make , That at what time soever a sinner doth repent , he would receive him . Put up these Prayers ( most dear Doctor ) to Almighty God , for Your most obedient and languishing Servant , ROCHESTER . FINIS . 
A57890	----	The last words of Coll. Richard Rumbold, Mad. Alicia Lisle, Alderman Henry Cornish, and Mr.Richard Nelthrop who were executed in England and Scotland for high treason in the year 1685. Rumbold, Richard, 1622?-1685. 1685 Approx. 26 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A57890 Wing R2269 ESTC R218494 99830080 99830080 34529 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57890) Transcribed from: (Early English Books Online ; image set 34529) Images scanned from microfilm: (Early English books, 1641-1700 ; 2018:07) The last words of Coll. Richard Rumbold, Mad. Alicia Lisle, Alderman Henry Cornish, and Mr.Richard Nelthrop who were executed in England and Scotland for high treason in the year 1685. Rumbold, Richard, 1622?-1685. Lisle, Alice, 1614?-1685. Nelthorpe, Richard, d. 1685. Cornish, Henry, d. 1685. 8 p. s.n., [London : 1685] Caption title. Imprint from Wing. Reproduction of the original at the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Last words -- Early works to 1800. 2006-08 TCP Assigned for keying and markup 2006-09 Apex CoVantage Keyed and coded from ProQuest page images 2006-10 Jonathan Blaney Sampled and proofread 2006-10 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE LAST WORDS OF Coll. RICHARD RVMBOLD , Mad. ALICIA LISLE , Alderman HENRY CORNISH , AND Mr. RICHARD NELTHROP : Who were EXECUTED in England and Scotland for High Treason in the Year 1685. The Last Speech of Coll. Richard Rumbold , with several Things that passed at his Tryal , 26 June , 1685. ABout 11 of the Clock he was brought from the Castle of Edenburgh , to the Justices Court , in a Great Chair , on Men's Sholders ; where at first he was asked some Questions , most of which he answered with Silence ; at last said , He humbly conceived , it was not necessary for him to add to his own Accusation , since he was not ignorant they had enough already to do his Business ; and therefore he did not design to fret his Conscience at that time with Answering Questions . After which , his Libel being read , the Court proceeded in usual manner ; first asking him , If he had any thing to say for himself before the Jury closed ? His answer was , He owned it all , saving that part , of having Designed the King's Death ; and desired all present , to believe the words of a Dying Man ; he never directly nor indirectly intended such a Villany ; that he abhorred the very thoughts of it ; and that he blessed God , he had that Reputation in the World , that he knew none that had the Impudence to ask him the Question ; and he detested the thoughts of such an Action ; and he hoped all good People would believe him , which was the only way he had to clear himself ; and he was sure , that this Truth should be one day made manifest to all men . He was again asked , If he had any Exceptions against the Jury ? He answered , No ; but wished them to do as God and the●… Consciences directed them . Then they withdrew , and returned their Verdict in half an hour , and brought him in Guilty . The Sentence followed , For him to be taken from that Place to the next Room , and from thence to be Drawn on a Hurdle , betwixt Two and Four of the Clock , to the Cross of Edenburgh , the Place of Execution , and there to be Hang'd , Drawn and Quartered . He received his Sentence with an Undaunted Courage and Chearfulness . Afterwards he was delivered into the Town-Magistrates Hands ; they brought to him two of their Divines , and offered him their Assistance upon the Scaffold ; which he altogether refused , telling them : That if they had any good Wishes for him , he desired they would spend them in their own Closets , and leave him now to seek God in his own Way . He had several Offers of the same kind by others , which he put off in like manner . He was most serious and fervent in Prayer the few hours he lived ( as the Senturies observed , who were present all the while . ) The Hour being come , he was brought to the Place of Execution , where he Saluted the People on all sides of the Scaffold , and after having refreshed himself with a Cordial out of his Pocket , he was supported by two men while he spoke to the People in these words : Gentlemen and Brethren , It is for all men that come into the World once to Dye , and after Death to Judgment ; and since Death is a Debt that all of us must pay , it is but a matter of small moment , what way it be done ; and seeing the Lord is pleased in this manner to take me to himself , I confess , something hard to Flesh and Blood , yet , blessed be his Name , who hath made me not only Willing , but Thankful for his Honouring me to lay down the Life he gave , for his Name ; in which , were every Hair in this Head and Beard of mine a Life , I should joyfully sacrifice them for it , as I do this : And Providence having brought me hither , I think it most necessary to clear my self of some Aspersions laid on my Name ; and first , That I should have had so Horrid an Intention of Destroying the King and his Brother . [ Here he repeated what he had said before to the Justices on this Subject . ] ' It was also laid to my Charge , That I was Antimonarchial . It was ever my Thoughts , That Kingly Government was the best of all , Justly Executed : I mean , such as by our Ancient Laws ▪ that is , a King and a Legal Free-chosen Parliament . The King having , as I conceive , Power enough to make him Great , the People also as much Property at to make them Happy ; they being as it were contracted to one another : And who will deny me , that this was not the Just Constituted Government of our Nations ? How absurd is it then for Men of Sence to maintain , That tho' the one Party of this Contract breaketh all Conditions , the other should be obliged to perform their Part ? No ; this Error is contrary to the Law of God , the Law of Nations , and the Law of Reason . But as Pride hath been the Bait the Devil hath catched most by , ever since the Creation , so it continues to this day with us . Pride caused our first Parents to fall from the Blessed Estate wherein they were created ; they aiming to be Higher and Wiser than God allowed , which brought an Everlasting Curse on them and their Posterity . It was Pride caused God to Drown the Old World. And it was Nimrod's Pride in Building Babel , that caused that heavy Curse of Division of Tongues to be spread amongst us , as it is at this day . One of the greatest Afflictions the Church of God groaneth under , That there should be so many Divisions during their Pilgrimage here ; but this is their Comfort , that the day draweth near , whereas there is but One Shepherd , there shall be but One Sheepsold . It was therefore in the Defence of this Party , in their Just Rights and Liberties , against Popery and Slavery — [ At which words they Beat the Drums ; to which he said : ] They need not Trouble themselves ; for he should say no more of his Mind on that Subject , since they were so disingenious , as to Interrupt a Dying Man , only to assure the People , He adhered to the True Protestant Religion , detesting the Erroneous Opinions of many that called themselves so ; and I Dye this day in the Defence of the Ancient Laws and Liberties of these Nations : And though God , for Reasons best known to himself , hath not seen it fit to Honour Us , as to make Us the Instruments for the Deliverance of his people ; yet as I have Lived , so I Dye in the Faith , that He will speedily Arise for the Deliverance of his Church and People . And I desire all of you to prepare for this with speed . I may say , This is a Deluded Generation , vail'd with Ignorance , that though Popery and Slavery be riding in upon them , do not perceive it ; tho' I am sure there was no man born marked of God above another ; for none comes into the World with a Saddle on his Back , neither any Booted and Spurred to Ride him ; not but that I am well satisfied , that God hath wisely ordered different stations for men in the World , as I have already said ; Kings having as much Power as to make them Great , and the People as much Property as to make them Happy . And to Conclude ; I shall only add my Wishes for the Salvation of all men , who were created for that end . After ending these words , he prayed most fervently near three quarters of an hour , freely forgiving all men , even his greatest Enemies , begging most earnestly for the Deliverance of Sion from all her Persecutors , p●rticularly praying for London , Edenburgh and Dublin , from which the Streams run that Rule God's People in these three Nations . Being asked some hours before his Execution , If he thought not his Sentence Dreadful ? He answered , He wished he had a Limb for every Town in Christendom . Madam Lisle's Last Speech . Gentlemen , Friends & Neighbours ; IT may be expected , that I should say something at my Death , my Birth and Education being near this place . My Parents instructed me in the Fear of God ; and I now Dye of the Reformed Religion ; alwayes being instructed in that Belief , that if Popery should return into this Nation , it would be a Great Judgment . I Dye in expectation of Pardon of my Sins , and Acceptation with the Father , by the Imputed Righteousness of Jesus Christ ; He being the End of the Law for Righteousness to every one that believeth . I thank God through Christ Jesus , I depart under the Blood of Sprinkling , that speaketh better things than that of Abel ; God having made this Chastizement an Ordinance to my Soul. I did as little expect to come to this place upon this Occasion , as any person in this Nation ; therefore let all learn not to be High minded , but Fear . The Lord is a Sovereign , and will take what way he seeth best to Glorifie himself by his poor Creatures ; therefore I humbly desire to submit to his Will ; praying of him , That in Patience I may possess my Soul - The Crime was , my Entertaining a Non-Conformist Minister , which is since sworn to have been in the Duke of Monmouth's Army . I am told , if I had not Denyed them , it would not have affected me : I have no Excuse , but Surprize and Fear ; which I believe my Jury must make use of to Excuse their Verdict to the World. I have been told , That the Court ought to be Council for the Prisoner : Instead of Advice , there was Evidence given from thence , which ( though it was but Hear-say ) might possibly affect my Jury . My Defence was such , as might be expected from a Weak Woman ; but such as it was , I never heard it repeated again to the Jury . But I forgive all persons that have Wronged me ; and I desire that God will do so likewise . I for give Coll. Penraddock , although he told me , He could have taken those Men before they came to my House . As to what may be expected for my Conviction , That I gave it under my hand , that I discourst with Nelibrop ; that could be no Evidence to the Court or Jury , it being after my Conviction and Sentence . I acknowledge his Majesty's Favour in Revoking my Sentence ; and I pray God he may long Reign in Mercy as well as Justice , and that he may Reign in Peace , and that the True Religion may Flourish under him . Two things I have omitted to say , which is , That I forgive him that desired to be taken from the Grand Iury , and put upon the Petty Iury , that he might be the morenearly Concerned in my Death . And return Humble Thanks to God , and the Reverend Clergy , that Affisted me in my Imprisonment . Alicia Lisle . Sept. 85. Alderman Cornish's Expressions in the Press Yard , just before he went out of Newgate , 23 Octob. 1685. HE seeing the Halter in the Officers hand , said , ' Is this for me ? The Officer replyed , Yes . He said , Blessed be God , and Kissed it . And afterwards he said , Blessed be God for Newgate ; I have enjoyed God ever since I came within these Walls ; and blessed be God that hath made me fit to Dye . I am now going to that God which will not be mockt , to that God that cannot be imposed upon , to that God that knows the Innocency of his poor Creature . A little after he said , Never did any poor Creature come to God with greater Considence in his Mercy , and Assurance of Acceptance with Him , through Jesus Christ , than I do ; but it is through Jesus Christ ; for there is no other Way of coming to God , and finding Acceptance with him , but through Christ : There is no other ▪ Name under Heaven , whereby we can be saved , but by the Name of Iesus . Then speaking to the Officers , he said ; Labour to be fit to Dye ; for I tell you , you are not fit to Dye : I was not fit to Dye my self , till I came in hither ; but , O! blessed be God , he hath made me fit to Dye , and made me willing to Dye in a few Moments : I shall have the Fruition of Jesus , and that not for a Day , but Forever ; I am going to the Kingdom of God , where I shall enjoy the Presence of God the Father , of God the Son , and of God the Holy Spirit , and of all the Holy Angels ; I am going to the General Assembly of the First Born , and the Spirits of Just Men made perfect : O! that ever God should do so much for me . Then the Officer going to Tye his Hands , he said , What! must I be Tyed then Well a Brown Thread will serve the turn ; you need not Tye me at all ; for I shall not stir from you ; for , I thank God , I am not afraid to Dye . As he was going out , he said , Farewel Newgate ; Farewel all my Fellow-Prisoners here ; the Lord Comsorr you , and be with you all , Mr. Nelthrop's Letter to his Relations from the Palace of NEWGATE , 30 Octob. 1685. the Dawning of the Morning . Dearest Parents , and Ever-loving Brothers , and Tender-hearted and Beloved Sisters : THrough the infinite Goodness of God , the nearer I approach my End , the more Joy and Comfort I find in my Suffering Estate ( if I may so call it ) I can through Mercy say , That I have found more true Delight and Comfort this Night , than in all the Dayes and Nights of my whole Life ? and I hope the Lord will continue it , that his Name may be Glorified by me the meanest and poorest of all his Servants ; and I hope ( through Free Grace ) he will keep me Faithful to the end . My Soul is so ravished that I can hardly write ; and my Joyes are more unspeakable , than ever my Fears were . I did this Night see my dearest Brother and Companion Capt. Alovff , and his Face to me was as the Face of an Angel ; and he gave me that Comfort , that I cannot but say , that my Love to him is beyond what-ever I had to the dearest Relation . When God blows , every thing hath a Beauty and Lustre upon it ; here is an Answer of Prayer , and such an Answer as ( dearest Relations ) must ingage you all to be constant in the performance of that Duty , which , like Iacob's Ladder , though it flands upon the Earth , yet reacheth up to Heaven . Here is the Love of God made manifest to a poor Sinner at the Last Hour , like the Thief upon the Cross , he that never knew before what the Love of God was to his Soul , I find it now filled with it , and running over . Now bless the Lord , O my Soul ! yea , all that is within me bless his Holy Name for this Dispensation . Now Light appears out of Darkness in the Face of Jesus Christ ; and all Worldly Joy and Comforts seem to be as they are , not hard to be parted with ; Father , Mother , Sisters and Brothers , Wife , Children , Houses and Lands , are ( as my dearest Saviour saith ) to be parted with for him , or we are not worthy of him : I bless his Name , I find no Reluctancy to do it , he having brought me to his Footstool ; and I can heartily say , The Will of the Lord be done in this matter . I ever before now saw a Beauty in Worldly Comforts , but now they seem so small , by rhe great Beauty and Lustre I see in God in Christ Jesus , that I am Astonished to think how I have been wandering all my dayes , and spending my Time and my Money for that which is not Bread. O! strive to get a Taste of this Love of God in Christ Jesus , and it will perfectly wean you from this Deceitful and Foolish World. What are Worldly Honours and Riches ? O! set not your Hearts upon them , but get a Treasure in Heaven , that your Hearts may be there also . O! lose no time ; for if once you knew the Sweetness of it you would never be at rest till you found him whom yout Soul loveth : It will be more , yea , infinitely more than all Worldly Enjoyments can afford you , though in their greatest , perfection : It will make your Life Sweet , and your Death most Comfortable . It is that Bread which the World knoweth nothing of , and therefore makes little or no inquiry after it . Dearest Relations , whilst you and my other dear Friends , are like Aaron and Hur , holding up the Hands of Moses , I am ( through Grace ) getting Victory over the Ama , lakites . I can imbrace my dear Companion with more Joy in this Field of Sufferings , than ever I could have done , had I met him Crowned with the Lawrels of Victory . O! the Mercy to Dye with such a Friend , and such a Valient Soldier of Jesus Christ , who hath kept his Garments clean . And I now begin to pity them that must stay behind , who have many Temptations to encounter with . It is but a little , yea , a very ljttle while , and my Warfare will be accomplished ; and if God continue his Love and Influence upon my Soul , it will be both short and sweet . I have little of this World about me ; I leave you all the Legacy of what was ever dear to me , the Best of Wives , and Five Poor Children , who must pass through an Evil and Sinful World , but I have committed them to God , who hath commanded as , To cast our Widows and Fatherless Children upon him . Dearest Parents , dear Brothers and Sisters , All Adieu ; my Time draws on ; my Paper is finished ; and your Dying Child and Brother recommends you all to Him who is All-sufficient , to that God of Peace , that brought again from the dead our Lord Ie●●s Christ , that great Shepherd of the Sheep , through the Blood of the Everlasting 〈◊〉 make you Perfect in every Good Work , to do his Will , working in you that which is well pleasing in his Sight , through Jesus Christ ; to whom be Glory forever and ever , Amen . R. N. Mr. Richard Nelthrop's Last Speech . THe Great and Unexpressible Trouble and Distraction I have lain under , since I came into my Troubles , especially since my last Confinement in Newgate , have so broken my Reason , that for many Weeks last past , till the Day in which my Sentence was passed , I have not had any Composure of Mind ; and have been under the greatest Trouble imaginable , since my dearest Wife had the Favour granted her of coming to me ; but I am at present under great Composedness of Mind , through the infinite Goodness of the Lord. As to that I stand Out-lawed for , and now Sentenced to Dye ; I can with Comfort appeal to the Great God , before whose Tribunal I am to appear , That what I did was in Sincerity of my Heart , without seeking any private Advantage for my self ; but thinking it my Duty to hazard my self for the Preservation of the Protestant . Religion and English Liberties , which I thought highly invaded , and both in great Danger of being Lost . As to the Design of Assassinating the late King , or Murdering of him , or his present Majesty , 't was alwayes a Thing highly Against my Judgment , and which I always detested , and was never in the least concerned with it , neither in Purse nor Person , nor never knew of any Arms bought for that intent , nor did I believe there was such a Design , nor never heard any Disappointment of such an Affair , or Arms , or Time , or Place , save what after the Discovery of the general Design Mr. West spoke of , as to Arms bought by him ; 't was at Newmarket , and the first News I heard of the Fire , was at Beverly in Yorkshire . As to my coming over with the late Duke of Monmouth , it was in prosecution of the same Ends ; but the Lord , in his Holy and Wise Providence , hath been pleased to blast all our Undertakings , though there seemed to be a very Unanimous & Zealous Spirit in all those that came from beyond the Seas . And as to the Duke of Monmouth's being declared King , I was wholely passive in it , I never being present at any publick Debate of that Affair , and should never have advised it , but Complained of it to Collonel Homes and Captain Patchell ; I believe the Lord Gray and Mr. Ferguson the chief Promoters of that . As to the Temptation of being an Evidence , and bringing others into Trouble or Danger , tho' the meanest person , I alwayes abhorred , and detested the Thoughts of it both when I was in and out of Danger of Life , and advised some very strongly against it , except when under my Distraction in Prison , that amongst other Temptations did then violently assault me ; but through the Goodness of my dearest God and Father , I was preserved from it , and indeed , was wholely incable of doing it for want of True Reason ; and could never receive the least shadow of Comfort from it , but thought Death more elegible ; I was sometimes , during my Distracted and Disquieted Condition , free from it , though notwithout other Temptations far more Criminal in the sight of men : And I bless the Father of all Mercies , and God of all Consolations , that I find a great Resignedness of my Will to his , finding infinite more Comfort in Death , than ever I could place in Life , tho' on Conditions that might seem honourable , every hour seeing the Will of God , in his ordering this Affair , more and more cleared up to me ; God hath given , and God hath taken ; blessed be his Holy Name , that hath enabled me to be willing to suffer , rather than to put forth my hand unto Iniquity , or to say of Confederacy with them that do so . I am heartily and sincerely troubled for what hath happened , many mens Lives being lost , and many Poor Distressed Families Ruin'd ; the Lord pardon the Sin he hath seen in it ; and he in his wonderful Providence hath made me and others concerned Instruments , not only of what is already fallen out , but ( I believe ) in hastening some other Great Works he hath to do in these Kingdoms , whereby he will try & purge his People , and winnow the Chaff from the Wheat ; the Lord keep those that are his Faithful to the End. As to my Faith , I neither hope nor look for any Mercy , but only by the Free Grace of God , by the Application of the Blood of Jesus , my dearest and only Saviour to my poor sinful Soul. My Distresses have been exceeding great , as to my Eternal Estate ; but through the infinite Goodness of God , tho' I have many heinous Sins to answer for , yet I hope and trust , as to my perticuler , that Christ came for this very end and purpose , to Relieve the Oppressed , and to be a Physician to the Sick. I come unto thee O blessed Jesus , refuse me not , but wash in thine own Blood , and then present me to thy Father as Righteous : What though my Sins be Crimson , and of a Scarlet Die , yet thou canst make them as White as Snow . I see nothing in my self , but what must utterly Ruin and Condemn me ; I cannot Answer for one Action of my whole Life , but I cast my self wholely upon thee , who art the Fountain of Mercies , in whom God is Reconciling himself unto the World ; the greatest of Sins and Sinners may find an All sufficiency in thy Blood to cleanse them from all Sin. Dearest Father of Mercy look upon me as Righteous ; and thorow the Imputed Righteousness of thy Son , he has paid the Debt , by his own offering himself up for Sin , and in that thy Justice is satisfied , and thy Mercy is magnified . I Dye in Charity with all the World , and can readily and heartily forgive all my Enemies , even those who have been Evidences against me : And I most humbly beg the Pardon of all I have any wise in the least injured ; and in an especial manner , I most humbly ask the Pardon of the Lady Lisle's Family and Relations , for that my being succoured there one Night with Mr. Hicks , brought that worthy Lady to suffer Death ; I was wholely a Stranger to her Ladyship ; I came with Mr. Hicks ; neither did she ( as I verily believe ) ever know who I was , or my Name , till I was taken ▪ And if any other have come to any Loss or Trouble upon my Account , I humbly beg their Pardon , and were I in a Condition , would as far as I was able , make them requited . Grant me thy Love , O Dearest Father ! Assist me , and stand by me in the Needful Hour of Death ; give thy Angels Charge over me , poor Soul , that the Devil may not touch nor hurt it ; defend me from his power , and deliver me from his Rage , and receive me into thy Eternal Kingdom , in and through the Attonement of my Dearest Redeemer , for whom I praise thee , and unto whom , with thy self and Holy Spirit , be ascribed all Glory , Power , Might , and Dominion forever and ever , Amen . Lord Jesus Receive My Spirit . 
A65754	----	The protestation of Iohn White Doctor in Divinitie which he caused to be written the day before his death, to the end the papists might vnderstand he departed out of this world, of the same opinion and iudgement he maintained both by preaching and writing whilest he liued. White, John, 1575-1648. This text is an enriched version of the TCP digital transcription A65754 of text R222301 in the English Short Title Catalog (Wing W1785C). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 8 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A65754 Wing W1785C ESTC R222301 99833484 99833484 37961 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65754) Transcribed from: (Early English Books Online ; image set 37961) Images scanned from microfilm: (Early English books, 1641-1700 ; 2203:06) The protestation of Iohn White Doctor in Divinitie which he caused to be written the day before his death, to the end the papists might vnderstand he departed out of this world, of the same opinion and iudgement he maintained both by preaching and writing whilest he liued. White, John, 1575-1648. 1 sheet ([1] p.) prtnted [sic] for William Barret, London : [1648] Place of print from Wing. Reproduction of the original in the Society of Antiquaries, London. eng White, John, 1575-1648 -- Early works to 1800. Last words -- Early works to 1800. Christian life -- Early works to 1800. A65754 R222301 (Wing W1785C). civilwar no The protestation of Iohn White Doctor in Divinitie, which he caused to be written the day before his death, to the end the papists might vnd White, John 1648 1425 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-02 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE PROTESTATION OF IOHN WHITE DOCTOR IN DIVINITIE , which he caused to be written the day before his death , to the end the Papists might understand he departed out of this world , of the same opinion and iudgement he maintained both by preaching and writing whilest he liued . IN THE NAME OF GOD AMEN . I Iohn White Doctor in Diuinitie , weake of body , but of perfect remembrance , being fully perswaded of Gods loue and mercy to me , do briefly make this my last Will and Testament in manner following : First I bequeath my soule into the hands of Almightie God , who infused it when I was borne , and all the daies of my life hath enriched it with such graces and habits , as haue enabled me vnto the seruices whereto he hath called me , of what nature soeuer they haue bene : And my body to be interred at the pleasure of my deare and louing brother Maister Edward White , where and in what manner he shall thinke good . And touching Religion , and the state and disposition of my conscience therein , I professe that I depart in peace , beleeuing with a Christian faith all things contained in the Apostles Creede , and other Creeds receiued in the Church of England : To whose iudgement I perfectly adhere , in the articles of the Deitie , Trinitie , Creation , the fall and Reparation of mankind ; Redemption by Christ alone , Iustification , Faith , and necessity of good works , &c. touching the nature and institution of the Church , authoritie of the Scriptures , vse and number of Sacraments , and doctrine concerning death , and the resurrection of the dead , and the state of the world to come : And all that which our Church doth vniformly teach against the Church of Rome . And whereas I haue these twenty yeares past , by preaching and writing , published in two bookes , ingaged my selfe against Papistry , I professe I haue done nothing therein against my conscience , but desire all men to assure themselues , that if any error haue escaped me , it hath passed me through ouersight ; for I alwaies bended my selfe to that worke of writing with much humility to God , and such diligence as I was able to vse ; and hauing the bookes alwaies by me , I writ nothing but what I found in antiquity , and in the writings publickly receiued in the Church of Rome it selfe . And I do constantly auouch , that what I haue written is the truth , and haue bene the more confirmed therein by the vnconscionable dealing of my aduersaries against me , when no learned man amongst them hath encountered me , but onely such as vse base courses of railing and scurrilitie , vnbefitting Christian Religion . The which my writings I commend to my children , praying God they may liue and die therein , without opening their eares vnto seducers : and to all my people to whom I haue preached ; and generally to all people that haue bene acquainted therewith And this my Protestation I was desirous to insert in my will , wishing it were also printed in my bookes ; nothing doubting but Romish Priests and their followers , when they shall heare of my death ( according to a common practise of theirs ) will be readie enough to diuulge some tales or other touching my vncertainty in Religion . And hauing finished his Will and Testament , seeing himselfe almost spent , he used these words following : I am scarce able to say any more , greater occasion calles me off , my owne weakenesse and more necessary meditation with God , breakes me off , and haue taken me by the hand ; with whom I hope to be shortly , hauing a stedfast perswasion , that through faith in Christ , I shall see him , and enioy him , and liue with him for euer . Which he grant of his abundant mercy , who will haue mercy on whom he will haue mercie ; and will shew compassion on whom he will shew compassion . Amen . A POSTSCRIPT OF A LETTER WHICH DOCTOR WHITE WRlT to a friend of his , who hauing found comfort thereby , is desirous it should be printed for the comfort and good of others also . LET him that will liue reposedly , and die chearfully , heare , pray , meditate , do . First heare Gods word in the Scriptures , and in the pulpit , in the Scriptures daily , and in the pulpit make choise of a fit teacher , and sticke to him ; for the practise of Gods word giues knowledge , workes holinesse , breakes downe naturall corruption , and fils with strength and comfort against all assaults . Secondly , prayer hath three rules : dayly , without intermission : free , that the mind be vnladen . Go to prayer as you go into the water to swim , go not hote in , but take a time , and first coole your selfe , feeling that the words touch your soule . The day I neglect either Gods word or prayer is vnhappie . That God being so neare , and within me , I should neither speake to him , nor he to me , that were too much betweene a man and his wife . Thirdly , meditation is the mod soueraigne cure of the soule that is . My course is this : I misse no day but I retire my selfe ( if I be at home ) to my studie , or the field , and there first I pray to God to giue me a recollected mind ; secondly , I enter into consideration of my sinfull state , and examine my selfe , I call for helpe to God ; thirdly , I take notice of my passion , disposition and inclination , and so I come to the knowledge of my selfe . Fourthly , I arme my selfe by vowes , resolutions , and prayer , to conquer my , selfe as a Citie . Fiftly , I call to mind if anything hath passed betweene my neighbour ( any other ) and me : if I remember any vnkindnesse offered , or receiued , I wash it out , I cleare the score , I suffer no mans infirmitie to possesse me with conceit . Sixtly , I enquire after the day of my death in this sort ; first I set it before my eyes ; next I examine whether I be fit , prepared , readie , willing to die : thirdly my cowardly soule I encourage , and teach it to looke death in the face : Lastly I end this point with flying to my Sauiour for helpe , till I become more then a conqueror . I wil with great and tender passion , in this point powre out my selfe and weakenesse to him . Seuenthly I thinke also ( in the next place ) of my worldly state ; and if it prosper , I giue thankes , and lay humility and compassion in my mind : if it be poore , I pray for supply , and bethinke me of some honest and lawfull meanes : ( here I remember wife , children , seruants , and purpose to bring them towards God . ) Fourthly , doing is the life of all ; for it is nothing to be religious in ceremonies . Here are foure principall points . First , beware of doing against your conscience . Secondly , omit no occasion , place , or time , or person , if you can do good . Thirdly , follow the good of your owne calling : too many meddle with the good that belongeth to others to do , as Vzzah . Fourthly , the best good in the world , is compassion , and almes , and comforting in distresse , as sicknesse , &c. Life is short , the dayes are euill , our company is small , the account is certaine , the comfort vnutterable . London , Prtnted for William Barret . 
A51986	----	Fair warnings to a careless world in the pious letter written by the Right Honourable James Earl of Marleburgh, a little before his death, to the Right Honourable Sir Hugh Pollard, comptroller of his Maties houshold. With the last words of CXL and upwards, of the most learned and honourable persons of England, and other parts of the world. 1665 Approx. 61 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A51986 Wing M686 ESTC R1009 12770989 ocm 12770989 93665 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51986) Transcribed from: (Early English Books Online ; image set 93665) Images scanned from microfilm: (Early English books, 1641-1700 ; 361:9 or 2486:12) Fair warnings to a careless world in the pious letter written by the Right Honourable James Earl of Marleburgh, a little before his death, to the Right Honourable Sir Hugh Pollard, comptroller of his Maties houshold. With the last words of CXL and upwards, of the most learned and honourable persons of England, and other parts of the world. Pollard, Hugh, Sir, 1610-1666. Lloyd, David, 16315-1692. Smith, Henry, f. 1665. Marlborough, James Ley, Earl of, 1618-1665. [8], 42 p. Printed for Samuel Speed at the Rainbow in Fleet-street, London : 1665. Compiled by David Lloyd. Dedication signed: Henry Smith. Wing reel guide reverses order of M686 and M549. Incorrectly lists M686 at 361:10. 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Conduct of life -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-06 SPi Global Keyed and coded from ProQuest page images 2005-08 Ali Jakobson Sampled and proofread 2005-08 Ali Jakobson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Fair Warnings TO A Careless World : In the Pious LETTER WRITTEN By the Right Honourable JAMES Earl of MARLEBURGH , a little before his Death ; TO The Right Honourable , Sir HVGH POLLARD , Comptroller of his Ma ties Houshold . WITH The LAST WORDS of CXL . and upwards , of the most Learned and Honourable person● of England , and other parts o● the world . London , Printed for Samuel Speed at the Rainbow in Fleet-street . 1665. To the Right Honourable , Sir HVGH POLLARD , Comptroller of his Ma ties Houshold . Right Honourable , WHat influence our Saviours injunction to Penitents , ( When thou art converted , confirm thy brethren ) had on our honourable Convert's generous Soul , appears from these words subjoyned to the Noblest Retractation that ever was made since that of S t Augustines [ And as many of my friends besides as you will ; or any else that desire it . I pray grant this request . ] What power the great obligation of friendship , and the greater of doing good , had on your Honours Goodness , appears by the numerous Copies you were pleased to communicate : with no less designe I am sure , and I hope with no less success then the Reformation of a sinful Nation , to gratifie the Curiosity of some persons therein , the Piety of others , and the general Wish of all , becoming impossible by transcription ( a way by reason of the Carelesness of some transcribers , and the Knavery of others , not so exact as the Paper it self , or its Author deserveth ) is endeavoured by Printing ; in either of which capacities what good soever it may do , ( and it promiseth with Gods blessing not a little ) together with these other Papers of the same tendencie , which demonstrate that men of all qualities whatsoever , when they reflect seriously on themselves , and the state of things without them , in their last and best thoughts conclude , that it is mans great interest to be seriously and strictly religious , shall redound to your Honours account , in that day wherein they that convert sinners from the errour of their ways , shall shine as the Stars for ever . I am Your most humble servant , HENRY SMITH . FAIR WARNINGS TO A Careless World. A Letter from the Right Hon ble James Earl of Marleburgh , a little before his death in the Battel at Sea , on the coast of Holland ; To the Right Honourable Sir Hugh Pollard , Comptroller of his Majesties Houshold . SIR , I Believe the goodness of your nature , and the friendship you have always born me , will receive with kindness this last office of your friend . I am in health enough of body , and ( through the mercy of God in Jesus Christ ) well disposed in minde . This I premise , that you may be satisfied that what I write proceeds not from any phantasing terrour of minde , but from a sober resolution of what concerns my self , and earnest desire to do you more good after my death , then mine Example ( God of his mercy pardon the badness of it ) in my life-time may do you harm . I will not speak ought of the vanity of this world ; your own age and experience will save that labour : But there is a certain thing that goeth up and down the world , called Religion , dressed and pretended phantastically , and to purposes bad enough , which yet by such evil dealing loseth not its being : The great good God hath not left it without a witness , more or less , sooner or later , in every mans bosom , to direct us in the pursuit of it , and for the avoiding of those inextricable disquisitions and entanglements our own frail Reasons would perplex us withal . God in his infinite mercy hath given us his holy Word , in which as there are many things hard to be understood : so there is enough plain and easie , to quiet our mindes , and direct us concerning our future being . I confess to God and you , I have been a great neglecter and ( I fear ) despiser of it : ( God of his infinite mercy pardon me the dreadful fault . ) But when I retired my self from the noise and deceitful vanity of the world , I found no true comfort in any other resolution , then what I had from thence : I commend from the bottom of my heart the same to your ( I hope ) happie use . Dear Sir Hugh , let us be more generous then to believe we die as the beasts that perish ; but with a Christian , manly , brave resolution , look to what is eternal . I will not trouble you farther . The onely great God , and holy God , Father , Son and holy Ghost , direct you to an happie end of your life , and send us a joyful resurrection . So prays old James , neer the coast of Holland . Your true friend , MARLEBURGH . April 24. 1665. I beseech you commend my love to all mine acquaintance ; particularly , I pray you that my Cousin Glascock may have a sight of this Letter , and as many of my friends besides as you will , or any else that desire it . I pray grant this my request . King CHARLES the First HAd that sense of Religion upon his spirit , as that the one act of passing the Bill for the Earl of Strafford's death , and the other to the prejudice of the Churches of England and Scotland , troubled him as long as he lived , and brought him not onely to vow as he did before the most Reverend Father in God G. Lord Archbishop of Canterbury , to do Penance for them ; but also to a resolution never to allow the least thing , though it was but the little Assemblies Catechism , against his conscience . And when it was told him his death was resolved on , he said , I have done what I could to save my life , without losing my soul , and sinning against my conscience . Gods will be done . Sir WALTER RAWLEIGH AT the meeting usually held with the Virtuosi in the Tower , discoursing of Happiness , urged , that it was not onely a freedom from Diseases and pains of the body , but from anxiety and vexation of spirit ; not onely to enjoy the pleasures of Sense , but peace of Conscience , and inward tranquillity ; to be so , not for a little while , but as long as may be , and , if it be possible , for ever . And this happiness , so suitable to the immortality of our souls , and the eternal state we must live in , is onely to be met with in Religion . M r HOWARD , AFterwards the Learned Earl of Northampton , being troubled with Atheistical suggestions , put them all off this way , viz. If I could give any account how I my self , or any thing else , had a being without God ; how there came so uniform and so constant a consent of mankinde , of all ages , tempers and educations , ( otherwise differing so much in their apprehensions ) about the being of God , the immortality of the soul , and Religion ; in which they could not likely either deceive so many , or being so many could not be deceived . And when it was urged that Religion was a State-policie to keep men in awe ; he replied , That he would believe it ; but that the greatest Politicians have sooner or later felt the power of Religion in the grievous lashes of their consciences , and dreadfulness of their apprehension about that state wherein they must live for ever . DAN . HEINSIUS , A Master ( as Selden expresseth it , tam severiorum quàm amoeniorum Literarum , History-professor of Leyden , Secretary and Bibliothecary of the same University , and appointed Notary of the Synod of Dort , said at last , Alas , as to humane Learning , I may use Solomon's expressions , That which is crooked cannot be made strait . We may understand it several ways . First , all our Knowledge , by reason of mans corruption , is but a crooked , ragged , impedite Knowledge ; and for that reason , a vexation to the minde : for Rectitude is full of beauty , and Crookedness of deformity . In mans Creation , his Understanding should have walked in the strait path of Truth , should have had a distinct view of Causes and Effects in their immediate successions : but now , sin hath mingled such Confusion with things , that the Minde is fain to take many crooked and vast compasses for a little uncertain knowledge . Secondly , the weakness of all natural knowledge is seen in this , that we cannot any way either prevent or correct the crookedness of the smallest things , much less to make a man solidly or substantially happie . Thirdly , That which is crooked cannot be made strait . It is impossible for a man , by the exactest knowledge of natural things , to make the nature of a man , which by sin is departed from its primitive rectitude , strait again ; to repair that image of God , which is so much distorted : when they knew God , they glorified him not as God , they became vain in their imaginations , and their foolish heart was darkned : 'T is the Apostle's speech of the wisest Heathen , Aristotle , the most rational Heathen man that the world knows of , in his Doctrine confesseth the disability of moral Knowledge to rectifie the intemperance of Nature ; and made it good in his Practice : for he used a common Strumpet to satisfie his lust . Seneca likewise , the exactest Stoick that we meet with , then whom never any man writ more divinely for the contempt of the world , was the richest Usurer that ever we read of in ancient Stories ; though that were a sin discovered and condemned by the Heathen themselves . A second ground of vexation from Knowledge , is the defects and imperfections of it : that which is wanting cannot be numbred . There are many thousand Conclusions in Nature , which the inquisitive judgement is not able to pierce into , nor resolve into their just Principles : nay , the more a man knoweth , the less discovery he maketh into the things he knoweth . Thirdly , in much wisdom is much grief ; and he that increaseth knowledge , increaseth sorrow . In Civil wisdom , the more able a man is , the more service is cast upon him : and the more business he runs thorow , the less enjoyment he hath of time or liberty . His eminence loads him with envie , jealousie , observation , suspicion ; forceth him oftentimes upon unwelcome compliances , upon colours and inventions , to palliate unjust counsels , and stop the clamours of gainsaying Conscience ; fills him with fears of miscarriage and disgrace , with projects of humour and plausibility , with restless thoughts how to discover , prevent , conceal , accommodate the adversaries or his own affairs : in one word , is very apt to make him a stranger to God and his own soul. In other Learning , let a man but consider , first , the confusion , uncertainty , involvedness , perplexity of Causes and Effects , by mans sin . Secondly , the pains of body , the travel of the minde , the sweat of the brain , and tugging and plucking of the understanding , the very drudgery of the soul , to break thorow that confusion and her own difficulties . Thirdly , the many invincible doubts and errours which will still blemish our brightest notions . Fourthly , the great charges which the very instruments and furniture of Learning puts men to . Fifthly , the general disrespect which ( when all is done ) it findes in the world ; great men scorning it as Pedantry , ordinary men unable to take notice of it , and great Scholars are fain to make up a Theatre amongst themselves . Sixthly , the insufficiencie thereof to make up what is amiss in our nature , the malignant property it hath to put sin into armour , to contemn the simplicity and purity of Gods Word . And lastly , the neer approach thereof unto its own period ; the same death that attendeth us , being ready also to bury all our Learning in the grave with us . These , and infinite the like considerations , must needs mingle much sorrow with the choicest Learning . Methinks I could bid the world farewel , and immure my self among my Books , and look forth no more , ( were it a lawful course ) but shut the doors upon me , and ( as in the lap of Eternity ) among those divine souls employ my self in sweet content , and pitie the rich and great ones that know not this happiness . Sure then it is a high delight indeed , which in the true lap of Eternity is enjoyed ! Cardinal MAZARINE HAving made Religion wholly subservient to the Secular interest , amassed to his own interest and person all the Treasure and Interest of Europe , and managed the Crown of France for several years together ; discoursed one day with a Sorbonne-Doctor concerning the immortality of the soul , and a mans eternal estate ; and then wept , repeating that Emperours saying , Animula vagula blandula , quae abibis in loca ? O my poor soul , whither wilt thou go ? Immediately calling for his Confessor , and requiring him to deal freely with him , and vowing ten hours of the day for Devotion , seven for Rest , four for Repasts , and but three for Business : saying one day to the Queen-mother , Madam , your favours undid me : were I to live again , I would be a Capuchin rather then a Courtier . Cardinal RICHLIEU , AFter he had given law to all Europe many years together , confessed to P. du Moulin , that being forced upon many irregularities in his life-time by that which they call Reason of State , could not tell how to satisfie his Conscience for several things , and therefore had many temptations to doubt and dis-believe a God , another world , and the immortality of the soul ; and by that distrust , to relieve his aking heart : but in vain ; so strong ( he said ) was the notion of God on his soul , so clear the impression of him upon the frame of the world , so unanimous the consent of mankinde , so powerful the convictions of his conscience , that he could not but taste the power of the world to come ; and so live as one that must die , and so die as one that must live for ever . And being asked one day why he was so sad : he answered , Monsieur , Monsieur , the soul is a serious thing ; it must be either sad here for a moment , or be sad for ever . ARISTOTLE A While pleased himself with the worlds eternity : but going off the world , that notion could not secure him from the trouble and fear of a God ; for on his death-bed he said , Ensentium , miserere mei . SENECA , THe greatest Courtier and richest Subject of his time in the world , was sometimes dubious as to the future condition of his soul ; yet could tell his dear Lucilius with what pleasure he could think of it : Miraris hominem ad deos ire ? Deus ad homines venit nulla sine Deo mens bona , &c. Et hoc habet argumentum divinitatis , quod illum divina delectant , nec ut alienis interest , sed ut suis : i.e. The soul hath that argument of its divinity , that it is most pleased with divine speculations , and conversed with them as with matters that neerly concerned it : and when it hath once viewed the dimensions of the heavens , contemnit domicilii prioris angustias . Sir CHRISTOPHER HATTON , A Little before his Death , advised his Relations to be serious in the search after the will of God in his holy Word : For ( said he ) it is deservedly accounted a piece of excellent Knowledge , to understand the Law of the Land , and the Customs of a Mans Countrey ; how much more to know the Statures of Heaven , and the Laws of Eternity , those immutable and eternal Laws of Justice and Righteousness ! to know the will and pleasure of the Great Monarch and Universal King of the World ! I have seen an end of all Perfection ; but thy Commandments , O God , are exceeding broad . Whatever other Knowledge a man may be endued withal , could he by a vast and an imperious Mind , and a Heart as large as the Sand upon the Sea-shore , command all the Knowledge of Art and Nature , of Words and Things ; could he attain a Mastery in all Languages , and sound the depth of all Arts and Sciences ; could he discourse the Interest of all States , the Intrigues of all Courts , the Reason of all Civil Laws and Constitutions , and give an Account of all Histories ; and yet not know the Author of his Being , and the Preserver of his Life , his Soveraign and his Judge ; his surest Refuge in trouble ; his best Friend , or worst Enemy ; the Support of his Life , and the Hope of his Death ; his future Happiness , and his Portion for ever : doth but sapienter descendere in infernum , with a great deal of wisdom go down to Hell. FRANCIS JUNIUS , A Gentile and an Ingenious Person , as he was reading Tully de Legibus , fell into a perswasion nihil curare Deum , nec sui , nec alieni ; till in a Tumult in Lyons , the Lord wonderfully delivered him from imminent death , so that he was compelled to acknowledge a Divine Providence therein : And his Father hearing the dangerous ways that his Son was mis-led into , sent for him home , where he carefully and holily instructed him , and caused him to read over the New Testament ; of which himself writ thus : Novum Testamentum aperio , exhibet se mihi adspectis primo augustissimum illud caput , In principio erat Verbum , &c. When I opened the New Testament , I first light upon John's first Chapter , In the beginning was the Word , &c. I read part of the Chapter , and was suddenly convinced that the Divinity of the Argument , and the Majesty and Authority of the Writing , did exceedingly excel all the Eloquence of Humane Writings : My Body trembled , my Mind was astonished , and I was so affected all that day , that I knew not where and what I was . Thou wast mindful of me , O my God , according to the multitude of thy Mercies ; and calledst home thy lost Sheep into thy Fold . And as Justin Martyr of old , so he of late , professed , That the power of Godliness in a plain simple Christ , wrought so upon him , that he could not but take up a strict and a serious Life . The Earl of LEICESTER IN Q Elizabeth's days , though allowing himself in some things very inconsistent with Religion , came at last to this Resolution ; That Man differed not from Beasts so much in Reason , as in Religion : and that Religion was the higest Reason ; nothing being more rational , than for the supreme Truth to be believed , the highest Good to be imbraced , the first Cause and almighty Maker of all things to be owned and feared ; and for those who were made by God , and live wholly upon him , to improve all for him , and live wholly to him : Agreeable to the Apostle , Give up your Souls and Bodies unto him , which is your reasonable Service . SOLOMON KEpt his wisdom : he pursued such manly and noble delights , as might not vitiate , but rather improve his intellectuals . Eccles. 2.1 , 2 , 3. I said in my heart , Go to now , I will prove thee with mirth , therefore enjoy pleasure : and behold , this also is vanity . I said of laughter , It is mad ; and of mirth , What doth it ? I sought in my heart to give my self unto wine , ( yet acquainting mine heart with wisdom ) and to lay hold on folly , till I might see what was that good for the sons of men , which they should do under the heaven all the days of their life . Again , his wisdom was furnished with variety of subjects to enquire into : he had magnificence and provisions suitable to the greatness of his Royal minde : sumptuous and delicate Diet , under the name of wine , vers . 3. stately Edifices , vers . 4. Vineyards and Orchards ; yea , very Paradises as large as Woods , vers . 5 , 6. Fish-ponds and great Waters ; multitudes of Attendants and Retinue of all sexes : mighty herds of Cattel of all kindes , vers . 7. great Treasures of Silver and Gold : all kindes of Musick , vocal and instrumental . Further , Solomon exceeded in all these things all that ever went before him . Vers. 9. Moreover , as he had the most abundant , so likewise the most free , undisturbed , unbated enjoyment of them all ; he withheld not his heart from any : there was no mixture of sickness , of war , or any intercurrent difficulties , to corrupt their sweetness , or blunt the taste of them . Here are as great preparations as the heart of man can expect , to make an universal survey of those delights which are in the creature : and yet at last , upon an impartial enquiry into all his most magnificent works , the conclusion is , they are but vanity , and vexation of spirit , vers . 11. Which vexation he further explains , 1. By the necessary divorce which was to come between him and them : he was to leave all , vers . 18. 2. By his disability so to dispose of them , as that after him they might remain in that manner as he had ordered them , vers . 19. 3. By the effects that these and the like considerations wrought in him : they were so far from giving real satisfaction , as that , First , he hated all his works : for there is nothing that maketh one hate more eagerly , then disappointment in that which a man expected . When Amnon found what little satisfaction his exorbitant lust received in ravishing his sister Tamar , he as fiercely hated her as he desired her before . Secondly , he despaired of finding any good in them , because they beget nothing but travel , drudgery , and unquiet thoughts . Let us hear the conclusion of the whole matter : Fear God , and keep his commandments ; for this is the whole duty of man. For God shall bring every work to judgment , with every secret thing , whether it be good , or whether it be evil . Saint POLYCARP , WHen perswaded to swear by the Fortune of Caesar , and blaspheme or renounce his Saviour , said , Fourscore and six years have I served Christ ; neither hath he ever offended me in any thing : I have lived by him , I will live to him . Bishop USHER , THat most learned and knowing Prelate , after his indefatigable pains as a Christian , a Scholar , a Prelate , and a Preacher , went out of the World with this Prayer ; Lord , forgive me my sins of Omission ; and desired to die as Mr. Perkins did , imploring the Mercy and Favour of God. My Lord BACON , THat understood the World and himself as well as any man in Europe , would say , That a little smattering in Philosophy might tempt a man to be an Atheist , but a through study of it would bring him back to be Religious : And after variety of Fortunes in the World , breathed ou● his Soul thus . Sir JOHN MASON PRivy Councellor to King Henry the eighth , and King Edward the sixth , whom some make Secretary of State , setting him a little too high ; others Master of the Requests , placing him as much too low , upon his death-bed called for his Clerk and Steward , and delivered himself to them to this purpose : I have seen five Princes , and been Privy-Councellor to four ; I have seen the most remarqueable observables in forreign parts , and been present at most State-transactions for thirty years together ; and I have learned this after so many years experience , that Seriousness is the greatest Wisdome , Temperance the best Physick , a good Conscience is the best Estate ; and were I to live again , I would change the Court for a Cloyster , my Privie Counsellers bustles for an Hermits retirement , and the whole life I lived in the Palace , for one hours enjoyment of God in the Chappel : all things else forsake me , besides my God , my duty , and my prayer . Sir HENRY WOTTON AFter his many years study , with great proficiency and applause at the University ; his neer relation to the great favorite Robert Earl of Essex , his Intimacy with the Duke of Tuscany and James the sixth King of Scotland , his Embassies to Holland , Germany , and Venice ; desired to retire , with this Motto , Tandem didicit animas sapientiores fieri quiescendo ; being very ambitious of the Provostship of Eaton , that he might there enjoy his beloved Study and devotion ; saying often , that the day he put his Surp●ice on , was the happiest day of his life : That being the utmost happiness a man could attain to ( he said ) to be at leasure to be and to do good ; Never reflecting on his former years , but with tears would say , How much time have I to repent of ! and how little to do it in ! Sir THOMAS SMITH AFter he had many years served Q. Elizabeth as Secretary of State , and done many good services to the kingdome , particularly to the setling of the Corne-rate for the Universities , discharged all affairs and attendants a quarter of a year before he died , sent to his singular good friends , the Bishops of Winchester and Worcester , intreating them to draw him out of the word of God the plainest and exactest way of making his peace with God , and living godly in this present world ; adding , that it was great pitty men knew not to what end they were born into this world , until they were ready to go out of it . My LORD BACON WOuld say , towards the later end of his life , that a little smattering in Philosophy would lead a man to Atheisme , but a through insight into it will lead a man back again to a first cause ; and that the first principle of right reason is Religion ; in reference to which , it was the wisest way to live strictly and severely : for if the opinion of another world be not true , yet the sweetest life in this world is Piety , Virtue , and Honesty ; If it be , there are none so miserable as the loose , the carnal , and profane Persons , who lived a dishonourable and a base life in this world , and were like to fall to a most woful state in the next . TERTULLIAN . COme life , come death , I will worship none but God Almighty . O Lord God Almighty , receive the soul of thy Servant in peace , who suffereth death for thy Cause and the Gospel . ORIGEN . IF my Father stood weeping upon his knees before me , and my Mother hanging on my neck behind , and all my Brethren , Sisters , Children , and Kinsfolks howling on every side , to retain me in a sinful life ; I would fling my Mother to the ground , run over my Father , despise all my Kindred , and tread them under my feet , that I might run to Christ. I am sayling with the Marriner , through the boysterous Sea , but shortly I shall be in the haven , &c. Help me with your prayers . To my Lord and Saviour Jesus Christ , my Hope and my Salvation , I wholly offer up my soul and body ; I cast my self wholly upon his Mercy and Grace . Sir THOMAS COVENTRY ONce hearing some Gallants jesting with Religion , said , that there was no greater argument of a foolish and inconsiderate person , than profanely to droll at Religion . It 's a Sign he hath no regard of himself , and that he is not touched with a sense of his own interest , who playeth with life and death , and makes nothing of his soul. To examine severely , and debate seriously the principles of Religion , is a thing worthy of a wise man : whosoever turns religion into Raillery , and abuseth it with two or three bold jests , rendreth not religion but himself ridiculous , in the opinion of all considerate men ; because he sports with his own life : for a good man saith , If the principles of religion were doubtful , yet they concern us so neerly , that we ought to be serious in the examination of them . JUSTIN MARTYR . HEre I stand before God and this honourable Audience , and take him to witness , that I never willingly and wittingly taught any false doctrine ; and therefore have I a good conscience before God and all good men . I am sure that you and I shall come before a righteous Judge , before whom I shall be as good a man as you , ( pointing at the Accuser ) and I nothing doubt , but that I shall be found then a true member of Jesus Christ , & be everlastingly saved . Merciful Father , Father of Heaven , for the Lord Jesus Christ my Saviours sake , receive my Soul into thy hands . An Excellent PERSONAGES Sentiments for Religion . IT may justly seem strange , that true Religion , which containeth nothing in it but what is truly Noble and Generous , most rational , and pleasing to the spirits of all good men , should yet suffer so much in its esteem in the world , through those strange and uncouth Vizards it is represented under : some accounting the life and practice , as it speaks subduing our wills to the will of God , ( which is the substance of all Religion ) a thing too low and mean for their rank and condition in the world ; while others pretend a quarrel against the principles of it , as unsatisfactory to Humane Reason . Thus Religion suffers , with the Author of it , between two Thieves ; and hard it is to define which is most injurious to it , that which quarrels the principles , or that which despiseth the practice of it . And nothing will certainly more incline to believe that we live in an age of Prodigies , then that there should be any such in the Christian world , who should count it a piece of Gentility to despise Religion , and a piece of Reason to be Atheists . For if there be any such thing in the world as a true hight and magnanimity of spirit ; if there be any reason and depth of judgment ; they are not onely consistent with , but onely attainable by a true and generous spirit of Religion . But if we look unto that which the loose and profane world is apt to account the greatest Gallantry , we shall finde it made up of such pitiful ingredients , which any skilful and rational minde will be ashamed to plead for , much less to mention them in competition with true goodness and unfeigned piety . For how easie is it to observe such who are accounted high and gallant spirits , to quarry upon such mean preys which onely tend to satisfie their brutish appetites , or flesh Revenge with the bloud of such who have stood in the way of that airy title , Honour ! or else they are so little apprehensive of the inward worth and excellencie of Humane nature , that they seem to envie the gallantry of Peacocks , and strive to outvie them in the gayety of their Plumes : such who are , as Seneca saith , Ad similitudinem parietum suorum extrinsecus culti ; who imitate the walls of their houses in the fairness of the outsides , but matter not the rubbish which is within : the utmost of their ambition is to attain enervatam foelicitatem quà permadescunt animi , such a felicity as evigorates the soul by too long steeping : it being the nature of all terrestrial pleasures , that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by degrees consuming Reason , by effeminating and softning the intellectuals . Must we then appeal to the judgement of Sardanapalus concerning the nature of Felicity , or enquire of Apicius what Temperance is ? or desire that Sybarite to define Magnanimity , who fainted to see a man at hard labour ? Or doth now the conquest of Passions , forgiving of Injuries , doing Good , Self-denial , Humility , Patience under crosses , which are the real expressions of Piety , speak nothing more noble and generous then a luxurious , malicious , proud , and impatient spirit ? Is there nothing more becoming and agreeable to the soul of man in exemplary Pietie , and a holy well-ordered conversation , then in the lightness and vanity ( not to say rudeness and debauchery ) of those whom the world accounts the greater Gallants ? Is there nothing more graceful and pleasing in the sweetness , candour , and ingenuity of a truly Christian temper and disposition , then in the revengeful implacable spirit of such whose Honour lives and is fed by the bloud of their enemies ? Is it not more truly honourable and glorious , to serve that God who commandeth the world , then to be a slave to those Passions and Lusts which put men upon continual hard service , and torment them for it when they have done it ? Were there nothing else to commend Religion to the mindes of men , besides that tranquillity and calmness of spirit , that serene and peaceable temper which follows a good Conscience , wheresoever it dwells , it were enough to make men welcome that guest which brings such good entertainment with it . Whereas the amazements , horrours and anxieties of minde which at one time or other haunt such who prostitute their Consciences to a violation of the Laws of God , and the Rules of rectified Reason , may be enough to perswade any rational person , that Impiety is the greatest folly , and Irreligion madness . It cannot be then but matter of great pitie to consider , that any persons whose Birth and Education hath raised them above the common people of the world , should be so far their own enemies , as to observe the Fashion more then the rules of Religion ; and to studie Complements more then the sacred Scriptures , which alone are able to make them wise to salvation . CHARLES the V. EMperour of Germany , King of Spain , and Lord of the Netherlands , after three and twenty pitcht Fields , six Triumphs , four Kingdoms won , and eight Principalities added to his Dominions , resigned all these , retired to his Devotion , had his own Funeral celebrated before his face ; and left this testimony of Christian Religion , That the sincere profession of it had in it sweets and joys that Courts were strangers to . Sir FRANCIS WALSINGHAM TOward the later end of his life grew very melancholy , and writ to the Lord Chancellor Burleigh to this purpose : We have lived enough to our Country , to our Fortunes , and to our Soveraign : it is high time we began to live to our Selves , and to our God. In the multitude of affairs that passed thorow our hands , there must be some miscarriages , for which a whole Kingdom cannot make our peace . Whereupon some Court-humorists being sent to divert Sir Francis , Ah , said he , while we laugh , all things are serious round about us : God is serious , when he preserveth us , and hath patience towards us ; Christ is serious , when he dieth for us ; the holy Ghost is serious , when he striveth with us ; the holy Scripture is serious , when it is read before us ; Sacraments are serious , when they are administred to us ; the whole Creation is serious , in serving God and us : they are serious in hell and heaven ; and shall a man who hath one foot in his grave jest and laugh ? Don LEWIS de HARO , AFter he had lived a great while the grand Favourite and States-man of Spain , but with too little regard of Religion ; growing melancholy , was taken up by a Wit of Spain for being Priest-ridden , and troubling his head with those notions of the immortality of the soul , and the state of the other world ; he answered him with Tertullian 's words : Quaedam & Natura nota sunt , ut mortalitas animae pene plures , ut Deus noster penes omnes . Utar ergo & sententia Platonis alicujus pronunciantis , Omnis anima est immortalis . Utar & Conscientia populi contestantis Deum deorum . Utar & reliquis communibus sensibus , qui Deum judicem praedicant [ Deus videt ] & Deo commendo , at cum aiunt [ mortuum quod mortuum ] & [ Vive dum vivis ] & post mortem omnia finiuntur , etiam ipsa tunc meminero & cor vulgi cinerem à Deo deputatuns , & ipsam sapientiam seculi stultitiam pronunciatam . Tunc si & haereticus ad vulgi vitia , vel seculi ingenia confugerit , discede dicam , ab Ethnico , Haeretice . Count GONDAMAR WAs as great a Wit and States-man as ever Europe knew , and took as much liberty in point of Religion ; till declining in years , he would say , as they say of Anselm , I fear nothing in the World more than Sin : often professing , that if he saw corporally the horrour of sin on the one hand , and the Pains of Hell on the other , and must necessarily be plunged into the one , he would chuse Hell rather than Sin ; yea , That what liberty soever he had taken , he had rather be torn in pieces by will Horses , than wittingly and willingly commit any Sin. CALEACIUS CARACCIOLUS MArquess of Vico , a noble Person , of a great Estate , and as great Relations , lived a great while in Popery , and at last left his Country , his Estate and Friends , to profess the Gospel of Jesus Christ : with Moses judging it better to suffer affliction with the People of God , than to enjoy the pleasures of sin for a season ; for he had respect unto the recompence of the Reward , and endured as seeing him who was invisible . SOCRATES BEing near his Death , said thus , Magna me spestenet Judices bene mihi evenire , quòd mittar ad mortem : necesse est enim ut sit alterum de duobus , ut aut sensus omnino mors omnes auferat , aut in alium quendam locum ex his locis morte migretur : quamobrem sive sensus extinguitur , morsque ei somno similis est , qui nonnunquam etiam sine visis somnorum pacatissimum quietem affert ; Dii Boni ! quid lucri est emori , &c. Sin vero sunt quae dicuntur , migrationem esse mortem in eas oras , quas qui ante è vita excesserunt incolunt : id multo jam beatius est te cum ab iis qui se judicum numero haberi volunt , evaseris , ad eos venire qui vere judices appellantur , &c. convenerique eos , qui justè & cum fide vixerint . Haec peregrinatio mediocris vobis videre potest ? Ut vero colloqui cum Orphaeo , Musaeo , Homero , Hesiodo , liceat quanti tandem aestimatis ? Equidem saepe mori si fieri possit , vellem ut ea quae dico , mihi liceret invenire . Quanta delectatione autem afficeret , &c. Ne vos quidem Judices ii qui me absolvistis mortem timueritis ; nec enim cuiquam bono mali quidquam evenire potest , nec vivo nec mortuo , nec unquam ejus res à Diis immortalibus negligenter , &c. ROBERT Earl of SOMERSET , UNhappy in his good Nature , would say often , after he had lost the King and Courts Favour ; O the vanity of great Men , who think it to be the chief fruit of their greatness , to abuse their power insolently , to the ruine of their Inferiours ! not remembring , being blinded by their Passion , that they have a Superiour over them , to make them yeild an account of their unjust proceedings , forcing them to make restitution with interest . Farewel Riches , welcome Poverty ; farewel Life , welcome Death : All that I have , were it a thousand times more , would I lose , rather than speak one wicked word against God my Creator . I yeild thee most hearty thanks , O my God , for this Gift of thy Grace , that I can contemn and despise this frail and transitory World , esteeming the Confession of Christ above all Treasures . I shall not leave the Fellowship of these holy men with whom I lived in the fear of God , and with whom I desire to dye , and with whom I trust I shall obtain the Glory to come . My Life is in thy hands , O my dear God ; let it never be prolonged to the prejudice of thy Glory : If my paces be few to walk my Journy to Heaven , Lord give me Grace never to look back . A little before he died , he cried out horribly , and that often , Oh who will kill me , and deliver me from these pains I know I suffer for the oppressions I did to poor men ! Let fire , cross , breaking of bones , quartering of my members , crushing my bones , and all the torments that man and the devil can invent against me , fall upon me , so that I may enjoy the Lord Jesus Christ. Even at his departure , he said , O God the Father of thy beloved Son Jesus Christ , through whom we have received the knowledge of thee : O God the Creator of all things , upon thee do I call ; thee I confess to be the true God ; thee onely do I glorifie . O Lord receive me , and make me a companion of the resurrection of thy Saints , through the merits of our great High-priest , thy beloved Son Jesus Christ. The Lord Chancellor EGERTON USed to say , That to be profane , was the simplest thing in the world : for the Atheist and profane persons as it were lay a Wager against the serious and pious man , that there is no God ; but upon woful oddes : for he ventures his everlasting state ; the other hazards onely the loss of his lusts , ( which it is his interest to be without ) or at the most , but some short advantage ; and all the while , is inwardly more contented and happie , and usually more healthful , and perhaps meets with more respect , and faithfullest friends , and lives in a more secure and flourishing condition , and freer from the evils and punishments of this world , then the Atheist doth ; ( however , it is not much that he ventures ) and after this life , if there be no God , is as well as he ; but if there be , is infinitely better , even as much as unspeakable and eternal happiness is better then extreme and endless misery . So that ( as an excellent person saith ) if the Arguments for and against a God were equal , and it were an even Question whether there were one or not ; yet the hazard and danger is so infinitely unequal , that in point of prudence every man is bound to stick to the safest side of the Question , and make make that his Hypothesis to live by . For he that acts wisely , and is a thorowly-prudent man , will be provided in omnem eventum , and will take care to secure the main chance , whatever happeneth : but the Atheist , in case things should fall out contrary to his belief and expectation , he hath made no provision in this case . If , contrary to his confidence , it should prove in the issue that there is a God , the man is lost and undone for ever . If the Atheist , when he dieth , findes that his soul hath onely quitted its lodging , and remains after the body ; what a sad surprise will it be , to finde himself among a world of spirits entred on an everlasting and an unchangeable state ! IGNATIUS . NIhil praestantius est pace bonae conscientiae : There is nothing better then the peace of a good conscience . Grace flowing from the blessed Spirit of God , makes the soul like a fountain whose water is pure , wholesome and clear : for grace beautifieth and clenseth , and so saveth the whole man. IRENAEUS . IF thou art backward in Repentance , be forwards in thoughts of Hell , the burning flames whereof onely the tears of a penitent eye can extinguish . 'T is in vain to pray for the remission of sins , without forgiving others : we must not come to make an atonement with God , before we make an atonement with our brother . Nihil prodest verbis proferre virtutem , & factis destruere . To set out vertue in words , and by deeds to destroy the same , is nothing worth . CHRYSOSTOM . TO know thy self is very difficult , yet the ready way to Godliness . As the eye can see all things but it self , so some can discern all faults but their own . When gold is profered to thee , wilt thou say , I will come to morrow or next day to take it ? No , no ; thou art glad of the present possession . Consider , that that most precious jewel Salvation is profered to thee daily , yet thou makest no haste to embrace it . A good clear Conscience should not regard slanderous speeches ; nor have they more power to condemn him , then his own conscience to clear him . To sacrifice the whole soul and body to the Lord , is the highest service that we can do unto him . As a great shower of rain extinguisheth the force of fire ; so the meditation of Gods Word puts out the fire of lust in the heart . If they go to hell that do not feed the hungry , cloath the naked , &c. what will become of them , who take away bread from the hungry , and cloaths from the naked ? &c. If want of Charity be tormented in hell , what will become of Covetousness ? God is never absent , though the wicked have him not in their thoughts : where he is not by favour , he is by punishment and terrour . All things may be shunned , but a mans own heart . Remember , that though God promiseth mercy and forgiveness to penitent sinners , yet he doth not promise that they shall have to morrow to repent in . PLATO , I Lle sublimis apex Philosophorum , & columen Arn. called for his friends about him , and told them the whole world was out of the way , in that they understood not , nor regarded the eternal Minde , i. e. God ; assuring them , those men died most comfortably , that had lived most conformably to Right Reason , sought and adored the first Cause : and his speech failing him , he cryed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · by which we understand he said , God , God : having a little before answered his friend Aelius , that enquired of him concerning God , and the immortality of the soul , thus : In omnium animis deorum notionem impressisset ipsa natura ; That Nature it self had stamped an Idea of God upon the mindes of men . Cum enim non instituto aliquo , aut more aut lege sit opinio constituta , manet atque ad unum omnium firma consensio ; intelligi necesse est Deos esse , quoniam insitas eorum , vel potius innatas cognitiones habemus ; de quo autem omnium natura consensit , id verum esse necesse est : Since the belief of a Deity arose from Custom , nor was neither enacted by Law , yet is unanimously assented to by all mankind ; it necessarily follows , that there must be a Deity , because the Idea of it is so natural to us . If it were thus acknowledged in the Philosophical age of Greece , when men bent their wits to unsettle the belief of such things as tended to Religion ; how much more might it be esteemed a general Principle of humane Nature in those elder times , when not so much as one dissenter appeared , that we read of , among the more ancient Nations ? Now when these common Deities were so much derided by intelligent men , and yet the order of the world seemed to tell them there was really a God , though those were none ; those who had Philosophical wits , such as Democritus and Epicurus , set themselves to work , to see if they could solve the Phoenomena of Nature without a Deity , and therefore asserted the origine of the Universe to be onely by a fortuitous concourse of infinite little particles : but herein they befooled themselves and their giddy followers , who were glad to be rid of those anxieties of minde which the thoughts of a Deity and an immortal soul did cause within them . And though Lucretius in a bravado tells us of his Master , that when mens mindes were sunk under the burden of Religion , Humana ante oculos foede cum vita jaceret , In terris oppressa gravi sub Religione : Primum Graius homo mortalis tollere contra Est oculos ausus , primusque obsistere c●n●ra . That Epicurus was the first true Gyant who durst encounter the Gods , and , if we believe him , overthrew them in open field . Quare Religio pedibus subjecta vicissim Obteritur , nos exaequat victoria Coelo . Yet Cotta in Tully reports the issue of this battel quite otherwise : for although the greatest Triumph in this Victory , had been onely to become like the beasts that perish ; yet if we believe Cotta , Epicurus was so far from gaining any of his beloved ease and pleasure by his sentiments , that never was School-boy more afraid of a Rod , nor did any enemy more dread the Conquerour , then Epicurus did the thought of a God and death . Nec quenquem vidi qui magis ea quae timenda , esse negaret , timeret , mortem , dico & Deos. So hard it is for an Epicurean , even after he hath prostituted his conscience , to silence it : for ( whatever there be in the air ) there is an Elastical power in Conscience , that will bear it self up , notwithstanding the weight is laid upon it . The Earl of STRAFFORD . O Trust not in man that shall die , nor in the son of man that shall be made as grass . There is no confidence in Princes : the onely thing that stands by a man , is the bloud of Christ , and the testimony of a good Conscience . D r DONNE , A Person of as great parts and spirit as any this Nation ever beheld , being upon his death-bed taking his solemn farewel of his most considerable friends , left this with them : I repent of all my life , but that part of it I spent in communion with God , and doing good . That person shall in a dying hour wish himself not a man , that hath not been a good Christian. Sir SPENCER COMPTON , CAlling to him such Reverend persons as Bishop Morley and Dr. Earles , he raised himself upon his pillow , and held out his arms as if he were to embrace one , saying , Oh my Jesus ! And intimating the comforts that then flowed in from the holy Jesus into his soul. After which holy ecstasie , composing himself to a calm and serious discourse , he said to the standers by , O be good : O keep close to the principles of Christian Religion ; for that will bring peace at the last . EDWARD PEITO Esq. AFter he had told his Physicians that God had sent him his Summons , it was his expression , That all the sins of his former life did even kick him in the face ; and that if we do well , now he saw the evil attending well-doing was short , but the good eternal . If we do ill , the pleasures of doing ill pass away , and the pain remaineth . SALMASIUS , THat excellent French Scholar , whom the Learned men of his time never mentioned without such expressions as these , Vir nunquam satis laudatus , nec temere sine laude nominandus , Gul. Riv. Pref. ad Vindic. Evang. Totius Reipub. Literariae decus ; went out of this World with these words in his mouth , Oh I have lost a world of Time ! Time , that most precious thing in the world , whereof had I but one year longer , it should be spent in David's Psalms and Paul's Epistles : Oh Sirs ! ( said he to those about him ) mind the World less , and God more ; all the Learning in the World without Piety , and the true fear of God , is nothing worth : The Fear of the Lord , that is Wisdom ; and to depart from evil , that is Understanding . GROTIUS , THe greatest Scholar that this Age boasted of , after so many Embassies well performed abroad , and as many Transactions well managed at home ; after an exact survey of all the Hebrew , Greek and Latin Learning ; after so many elaborate Discourses in Divinity , and other parts of Learning ; concluded his Life with this Protestation : That he would give all his Learning and Honour for the plain Integrity and harmless Innocence of Jean Urick , who was a devout poor man , that spent eight hours of his time in Prayer , eight in Labour , and but eight in sleep , and other Necessaries : and this complaint to another , that admired his astonishing industry ; Ah! Vitam perdidi , operosè nihil agendo ! and this Direction to a third , that desired him in his great Wisdom and Learning , in brief to shew him what to do , viz. Be serious . Cardinal WOLSEY . HAd I served GOD as carefully as I did my Master the KING , he had not thus forsaken me in my old Age. Bishop BANCROFT , MAster of University-Colledge , and Lord Bishop of Oxford , dyed suddenly ; and a little before his Death , would say , Oh how infinitely greater is the comfort of being good , than of being great ! What I gave away , I have ; and what I have , I shall lose : Mark the perfect man , and behold the Upright ; for the end of that man is Peace . That man onely hath peace at his death , that hath answered the end of his Creation , by glorifying God , and doing good in the World in his life . WILLIAM Earl of PEMBROKE . THere is but one Sun in the World , nor but one Righteousness , one Communion of Saints : If I were the most excellent creature in the world , if I were in righteousness equal to Abraham , and to Isaac , and Jacob , yet had I reason to confess my self to be a sinner , and that I could expect no Salvat●on but in the Righteousness of Jesus Christ ; for we all stand in need of Gods Grace . And as for my Death , I bless God I feel such inward Joy in my Soul , that if I were put to my Choice , whether to dye or live , I would a thousand times rather chuse death than life , if it may stand with the holy VVill of God. Prince HENRY's last Words . O Christ , thou art my Redeemer , and I know that thou hast redeemed me : I wholly depend upon thy Providence and Mercy : From the very bottom of my Heart I commend my Soul into thy Hand . A Person of Quality waiting on the Prince in his sickness , who had been his constant Companion at Tennis , and asking him how he did ; was answered , Ah Tom ! I in vain wish for that time I lost with thee and others , in vain Recreation . Now my Soul be glad , for at all the parts of this Prison the Lord hath set his aid to loose thee ; Head , Feet , Milt and Liver are failing : Arise therefore , and shake off thy Fetters ; mount from thy Body , and go thy way . Socrates Critoni vehementer suadenti ut si viam ipse suam negligerat , certe liberis etiamnum parvulis & Amicis ab ipso pendentibus se servaret incolumem : liberi , inquit , Deo , qui mihi eos dedit , cujus erunt : Amicos hinc discedens inveniam , vobis aut similes , aut etiam meliores , ne vestra quidem consuetudine diu cariturus , quandoquidem vos brevi eodem est is commigraturi . Erasm. Apoth . 1.3 . ex Platone , Xenoph. The Earl of ARUNDEL . HE lying on his Death-Bed , said , My flesh and my heart faileth ; and his Ghostly Father added t●e next words , That God was the strength of his heart , and his portion for ever ; he would never fail him : He answering , All the world hath failed ; he will never fail me . M r SELDEN , WHo had comprehended all the Learning and Knowledge that is either among the Jews , Heathens , or Christians ; and suspected by many of too little a regard to Religion : one afternoon before he died , sent for Bishop Usher and Doctor Langbaine , and discoursed to them to this purpose : That he had surveyed most part of the Learning that was among the Sons of Men ; that he had in his Study Books and Papers of most subjects in the VVorld ; yet that at that time he could not recollect any passage out of those infinite Books and Manus●ripts he was Master of , wherein he could rest his Soul , save of the holy Scriptures ; wherein the most remarkable passage that lay most upon his Spirit , was Tit. 2.11 , 12 , 13 , 14 , 15. For the Grace of God that bringeth salvation , hath appeared to all men ; teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly , in this present world ; looking for that blessed hope , and gl●rious appearing of the great God , and our Saviour Jesus Christ ; who gave himself for us , that he might redeem us from all inquity , and purifie unto himself a peculiar People , zealous of good works : These things speak , and exhort and rebuke with all authority . A serious GENTLEMANS Discourse of being Religious . MEn generally stand upon the credit and reputation of their Understandings , and of all things hate to be accounted Fools , because Folly is so great a reproach to the Understanding of a man , and so high a reflection upon his Discretion : But I know no way for men to avoid this imputation , and to bring off the credit of their Understandings , but by being truly Religious , by fearing God , and departing from evil : for certainly there is no such imprudent Person as he that neglects God and his Soul , and is careless and slothful about his everlasting concernments ; because this man acts contrary to his truest Reason , and best Interest : he neglects his own safety , and is active to procure his own ruine : he flies from Happiness , and runs away from it as fast as he can ; but pursues Misery , and makes haste to be undone : Hence it is that Solomon does all along in the Proverbs give the title of Fool to a wicked man , as if it were his proper name , and the fittest character for him , because he is eminently such . There is no such fool as the sinning fool , who every time he sins ventures his Soul , and lays his everlasting interest at the stake ; every time a man provokes God , he doth the greatest mischief to himself that can be imagined : A mad-man that cuts himself , and tears his own flesh , and dashes his head against the stones , does not act so unreasonably as a sinner , because he is not so sensible of what he does : Wickedness is a kind of voluntary Frenzie , and is a chosen Distraction ; and every sinner does wilder and more extravagant things than any man can do , that is crazed , and beside himself , and out of his wits ; onely with this sad difference , That he knows better what he does . Is that man wise , as to his Body and his Health , who onely clothes his hands , and leaves his whole Body naked ? who provides onely against the Tooth-ach , and neglects whole troops of mortal Diseases that are ready to rush in upon him ? Just thus is he who takes care onely for this vile Body , but neglects his pretious and immortal Soul ; who is very sollicitous to prevent small and temporal inconveniencies , but takes no care to escape the Damnation of Hell. Is he a wise man as to his temporal Estate , that lays designs onely for a day , without any respect to , or provision for the remaining part of his Life ? Just thus does he that provides for the short time of this Life , but takes no care at all for Eternity ; which is to be wise for a moment , but a fool ever ; and to act as untowardly and as crosly to the reason of things , as can be imagined ; to regard Time as if it were Eternity , and to neglect Eternity as if it were but a short Time. Do you think him a wise man who is serious about Trifles , but trifles about the most serious Matters ? Just so is he who pursues the World , and the petty Interests of it , with all his might , but minds Religion and the weighty concernments of Eternity , as if he minded them not . Do you count him prudent , who throws himself over-board , to save his Goods ? Just so doth he who to secure any thing in this World , makes shipwrack of his Conscience , and casts away his Soul. Is he wise , who is wise in any thing but his proper Profession and Employment , wise for every body but himself ; who is ingenious to contrive his own Misery , and to do himself a mischief ; but is dull and stupid as to the designing of any real advantage or benefit to himself ? Just such is he who troubleth himself with other things , and neglecteth himself ; who is wise to do evil , but to do good hath no understanding . Is he wise who neglects and disobligeth him who is his best Friend , and can be his shrewdest Enemy ? Just so doth every wicked man who neglecteth and contemneth God , who can save and destroy him . Is he wise , who in matters of greatest moment and concernment neglecteth opportunities never to be retrived ; who standing upon the shore , and seeing the tide making hast towards him a pace , and that he hath but a few minutes to save himself , yet will lay himself to sleep there , till the cruel Sea rush in upon him , and overwhelms him ? Just so doth he who trifles away this day of Gods Grace and Patience , and foolishly adjourneth the work of Repentance , and the Business of Religion , to a dying hour . FINIS . 
A76726	----	The speech of James Bird, gent Who was executed at Tyburn, on Friday the 18th day of September, 1691. for the willful murther of his wife Elizabeth Bird. Bird, James, d. 1691. 1691 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A76726 Wing B2951A ESTC R232598 99900214 99900214 171018 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A76726) Transcribed from: (Early English Books Online ; image set 171018) Images scanned from microfilm: (Early English books, 1641-1700 ; 2550:2) The speech of James Bird, gent Who was executed at Tyburn, on Friday the 18th day of September, 1691. for the willful murther of his wife Elizabeth Bird. Bird, James, d. 1691. 1 sheet ([1] p.) printed for W. Humphries, London : 1691. Reproduction of original in the Bodleian Library, Oxford, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Last words -- Early works to 1800. Fathers and sons -- Early works to 1800. 2008-07 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE SPEECH OF James Bird , Gent. Who was Executed at TYBURN , on Friday the 18th Day of September , 1691. for the willful Murther of his Wife Elizabeth Bird. Mr. Sheriff . I Know it hath been expected by this Company , that I should give some particular Account to the World of this Fact for which I dye : It is from God alone from whom I must expect a Pardon , and God only knows how far I am concern'd in it ; so I shall not trouble my self with any Publick Declaration of the matter here , but this far I take my self obliged to let the World know , That it hath been Deposed by Mr. Willis , That my Father should desire me to get my Wife made away ; but I do protest , solemnly , and as ever I hope for Salvation in and through Christ's Merits , That my Parents were no ways concerned in it ; nay , so far were they from knowing of it , that they did not know that I was Married to her , till I was carried before the Justice of Peace . It hath been also urged by several , That my Father's Severity had caused it , but those are altogether false Suggestions , for my Father hath been always a Kind and very Indulgent Father to me . Another thing is , That my Father had made away , or given his Estate from me ; but that is not true , for I saw his Will , after he had Information given him of my Marriage , and I found that he had given his Estate to me , leaving but very small Portions to the rest . Mr. Sheriff , I shall not make any Reflections upon any Magistrate ; I pray God that they may not deserve any . As for the Witnesses that swore against me , particularly , as to what Mr. Holdernes swore , I have so much Charity for him , as to believe that he did see such a Man walk up and down the Field in the Grass ; and I must say , That they deposed nothing , as to that , but what was really true , And I must do Justice also to the Constable and my Father , that as I am a dying-man , the Crevat was the same that I was taken in , and there was not any Art or Skill used , ( I dare say it upon my Salvation ) to take out any Blood that was in it . Mr. Sheriff , I shall not Reflect upon the Judges of the Court , though perhaps they were a little hard ; and as to any one else that was accessary to the Murther , I know of none : But Mr. Sheriff , Let not any one seek Vengeance , elsewhere , but let my Blood satisfie for it : And let the Queen and the Judges be satisfied in what I have said , as I hope they will ; and that is all that I have to say , Mr. Sheriff , as to this matter , only I desire the Prayers of all good Christians . And Mr. Sheriff , If any thing be made publick concerning me , I desire that you would do me Justice in it . Then he Prayed again for himself , and immediately after he was turned off . LONDON , Printed for W. Humphries . 1691. 
A85956	----	The true and perfect speeches of Colonel John Gerhard upon the scaffold at Tower-hill, on Munday last, and Mr. Peter Vowel at Charing-Cross, on Munday last, being the 11 of this instant July, 1654. With their declarations to the people touching the King of Scots; their protestations sealed with their blood; and their prayers immediatly before the fatal stroke of death was struck. Likewise, the speech of the Portugal ambassadors brother upon the scaffold, his acknowledgment and confession; and the great and wonderful miracle that hapned upon the putting of Mr. Gerard into the coffin. Taken by an ear witness, and impartially communicated for general satisfaction. Gerard, John, 1632-1654. This text is an enriched version of the TCP digital transcription A85956 of text R202289 in the English Short Title Catalog (Thomason E745_19). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 9 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85956 Wing G615 Thomason E745_19 ESTC R202289 99862630 99862630 114795 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85956) Transcribed from: (Early English Books Online ; image set 114795) Images scanned from microfilm: (Thomason Tracts ; 114:E745[19]) The true and perfect speeches of Colonel John Gerhard upon the scaffold at Tower-hill, on Munday last, and Mr. Peter Vowel at Charing-Cross, on Munday last, being the 11 of this instant July, 1654. With their declarations to the people touching the King of Scots; their protestations sealed with their blood; and their prayers immediatly before the fatal stroke of death was struck. Likewise, the speech of the Portugal ambassadors brother upon the scaffold, his acknowledgment and confession; and the great and wonderful miracle that hapned upon the putting of Mr. Gerard into the coffin. Taken by an ear witness, and impartially communicated for general satisfaction. Gerard, John, 1632-1654. Vowell, Peter, d. 1654. 8 p. for C. Horton, Imprinted at London : 1654. Annotation on Thomason copy: "July 12th.". Reproduction of the original in the British Library. eng Last words -- Early works to 1800. Executions and executioners -- Early works to 1800. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660 -- Early works to 1800. A85956 R202289 (Thomason E745_19). civilwar no The true and perfect speeches of Colonel John Gerhard upon the scaffold at Tower-hill, on Munday last, and Mr. Peter Vowel at Charing-Cross, Gerard, John 1654 1570 24 0 0 0 0 0 153 F The rate of 153 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Mona Logarbo Sampled and proofread 2007-05 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The true and perfect SPEECHES Of Colonel JOHN GERHARD UPON The Scaffold at Tower-hill , on Munday last , and Mr. Peter Vowel at Charing-Cross , on Munday last , being ●he 11 of this instant July , 1654. With their Declarations to the People touching the 〈◊〉 of ●ts ▪ their Protestations sealed with their blood ; and their praȳe●s immediatly before the fatal stroke of Death was struck . Likewise , the Speech of the Portugal Ambassadors Brother upon the Scaffold , his Acknowledgment and Confession ; And the g●●a● and wonderful Miracle that hapned upon the putting of Mr. Gerard into the C●ffin . Taken by an Ear witness , and impartially communicated for general satisfaction . Imprinted at London for C. Horton , 1654. The true and perfect Speeches of Master Vowel Col. Gerard , and the Lord Ambassadors brother , at the places of Execution on Munday last , at Charing-Cross , and at Tower-Hill . Gentlemen , I Am this day brought hither to suffer as a traytor , upon an Impeachment of high Treason , a thing which I was never guilty of , and in the presence of God I here speak it , never did my thoughts in the least ever center upon any such thing ; though the High Court of Justice were pleased to affirm , that I had endeavoured to make the Lord Protector odious to the people , in turning the Design unto him by a Lybel , which was scattered up and down London , that his Highness and the Army had a design to massacre all but their friends in all parts of England ; and for endeavouring to bring in my master the King , for whose Ca●se I am here brought to the place of execution , to s●ffer upon the Cross , as my blessed Lord and Saviou● hath done before me . And truly Gentlemen , though my Death be an untimely and ignominious Death , yet it seems not in the least either dreadful or terrible ; for , blessed be the Name of the Lord , that hath taken away the sting thereof , and ind●ed me with his holy and divine Spirit , whereby I am supported with those inward Comforts , that so soon a● I have submitted my neck to the Rope , and received the fatal Turn , I shal then arrive at the Haven of Happiness , there to participate of those eternal felicities , prepared for all those that live and die in Christ Jesus , through whose merits , and by whose passion , I do absolutely believe to have a general remission of all my sins and transg●essions . As for those things laid to my charge before the High Court of Justice , I do utterly protest against them , having not in the least acted any thing , and withall being de●ied that which every free-born English-man may claim as his sole and onely birth right , that is , Magna Charta . So that being over awed by my Judges , I here dye innocently before my Equals , being leer and free from the guilt of any Treason in the least . And I do her● protest in the presence of Almighty God , that it is for no other thing that they thirst after my blood , but my Loyalty to the King , ( as it appears to me ) whom the great J●h●vah preserve , keep , and d●fend And truly Gentlemen souldiers , to you I now speak , that I can do no loss then tell you , that you are all deluded , misled , and blinded ; — but being interrupted by the Sheriff , he was not permitted to speak any further in that particular . Well then , I have done , 't is for my Royal Soveraign that I am h●●e to sacrifice my life , therefore I beseech you G●●tlemen le● no man be d●nted or dismayd at my death ; for I bless God I have not the least fear of terrour within , but am confident that I shal have a smile in heaven , when some may receive a frown : And so the Lord bless , keep , and preserve you in the pure and unspotted bonds of true friendship and Loyalty After which , the Executioner put the Rope about his neck , and prayers being ended , he did his office . And when he had hung about the space of half an hour , he was then cut down , and carryed to the sign of the Bell , where many friends met him , and from thence carryed him in a Co●ch likewise to Islington , where a great funeral is prepared for him . His death is much lamented by any , being a Gentleman of exquisite parts , and of singular knowledge , more fit indeed for a Councellor , then a War●ike Officer . About five of the clock in the Afternoon , Col. Gerard was guarded from the Tower to the Scaffold on Tower-hill , being accompanied by the Lieutenant , and divers other Gentlemen ; but coming to the stairs , he nimbly ran up , and smiling saluted Col. Barkstead with a cup of Sack , and then walked up and down the scaffold with an undauted spirit . After which , he called the Executioner to him , desiring to see the block , which he took in his hand , and saluted it : Then he went to the head of the Scaffold , and putting off his hat to the Auditors spake as followeth : GENTLEMEN , PRovidence having alotted me the time of my death , the manner of my death , and the hour of my death , I am bound out of Christian Duty , and a Loyal Conscience , to acknowledge these singular favours , and to return all due honour and praise for these his great mercies ; but for what I stand impeached for by my Judges , in reference to high Treason , my innocency therein does justly acquit me of the guilt thereof ; so that I cannot but make this inference and construction upon the Judgment passed against me in Court , that I was not thought worthy to live , because I liv'd to love the King my Master . And thus much I do here ingenuously declare , that if I had as many lives as haires upon my head , willingly should I sacrifice them in his Cause ; and under his Banner , my Loyalty shall now issue sorth with streams of blood , being assured , that after my passing through the violent Billows of this raging sea , I shal then arrive at the eternal Haven of happiness , and there sing hallelujah with my glorious father in heaven , who is the most high and omnipotent Protector , of all the low and inferior Protectors here on Earth . And after some conference and prayer with the Minister , with an affable countenance , he cast off his Doublet , and putting on a white Wastcoat , and a linnen Cap , he then went to prayers , where immediatly after taking leav of his friends , he prostraced himself before the block ; and laying his head down , rose up again , and said , Gentlemen , when I am dead and gone , remem̄ber you have a Royal Soveraign ; and the Lord unite your hearts and affections unto him After which , he willingly submitted himself to the block , and the Executioner coming to him , to ask forgiveness , and know the sign ; He replyed , the Lord forgive thee for I cannot . But when I lift up my right hand , do thy office ; and accordingly the sign b●●●g given , the Executioner did his office , and at one blow severed his head from his shoulders ; which being done , the head and the body were both put into a Coffin , & so carryed off the Scaffold . Then the Portugal Ambassadors brother was guarded up to the Scaffold , being extreamly dejected in spirit , and in a mourning Gown , where he endeavoured ( by way of speech ) to plead innocency ; and then by his Interpreter to impute the chief Cause of the Riot and Murder to the English ; but this was onely grounded by the way of excuse ; so that such circumstances proved superfluous ; and after his Confession to the Priest , the absolving him of his sins , and the resigning up of the Crucifix , he likewise submitted to the block , & at two blows , and a race , his head was severed from his shoulders . One thing more is observable , that these two Gentlemen , which this day underwent the fatall stroke , were the first that began the d●spute at the Exchange ; and moreover , that Mr. Gerards hands when he was in the Coffin , were seen to move , and lift up the Lid thereof . FINIS . 
A67695	----	The last discourse of the Right Honble the Lord Warestoune, as he delivered it upon the scafford at the Mercat-Cross of Edinburgh, July 22. 1663. being immediately before his death Whereunto is added a short narration of his carriage during the time of his imprisonment, but more especially at his death: all which is very comfortable and refreshing to all those that take pleasure in the dust of Zion, and favour the stones of our Lord's broken-down building amongst us. By a Favourer of the Covenant and work of reformation. Warriston, Archibald Johnston, Lord, 1611-1663. 1664 Approx. 52 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A67695 Wing W984 ESTC R222558 99833717 99833717 38195 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67695) Transcribed from: (Early English Books Online ; image set 38195) Images scanned from microfilm: (Early English books, 1641-1700 ; 2068:10) The last discourse of the Right Honble the Lord Warestoune, as he delivered it upon the scafford at the Mercat-Cross of Edinburgh, July 22. 1663. being immediately before his death Whereunto is added a short narration of his carriage during the time of his imprisonment, but more especially at his death: all which is very comfortable and refreshing to all those that take pleasure in the dust of Zion, and favour the stones of our Lord's broken-down building amongst us. By a Favourer of the Covenant and work of reformation. Warriston, Archibald Johnston, Lord, 1611-1663. 18, [2] p. s.n.], [Edinburgh? : Printed in the year, 1664. By Archibald Johnson, Lord Warriston. Place of publication conjectured by Wing. With errata at the foot of C2v. Imperfect; pages stained slightly affecting legibility. Reproduction of the original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Warriston, Archibald Johnston, -- Lord, 1611-1663 -- Early works to 1800. Last words -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-11 SPi Global Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Emma (Leeson) Huber Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion The LAST DISCOURSE Of the Right Hon ble the Lord Warestoune , As he delivered it upon the Scaffold at the Mercat-Cross of Edinburgh , Iuly 22. 1663. being immediatly before his Death . Whereunto is added a short Narration of his Carriage during the time of his Imprisonment , but more especially at his Death : All which is very comfortable and refreshing to all those that take pleasure in the dust of ZION , and favour the Stones of our Lord 's broken-down Building amongst us . By a Favourer of the Covenant and Work of Reformation . Though I walk through the valley of the shadow of death , yet will I fear no evil , for thou art with me . Psal. 23. 4. I say unto you , my friends , Be not afraid of them that kill the body , and after that have no more that they can do : but I will forewarn you whom you shall fear : Fear Him which , after he hath killed , hath power to cast into Hell ; yea , I say unto you , Fear Him — Luke 12. 4 , 5. &c. And they stoned Stephen , calling upon God — Acts 7. 59. And devout men carried Stephen to his Burial , and made great lamentation for him . Acts 8. 2. Printed in the Year , 1664. Here followeth a short Narration of the Lord VVareston's Carriage before and after the delivery of his last Discourse upon the Scaffold at the Mercat-Cross of Edinburgh , Iuly 22. 1663. HIs Carriage all the time from his coming from London , was most convincingly Christian , full of tenderness of spirit , and meekness towards all , so that all who were in his company , both in the Ship and at other times , asserted they were never in the company of a more godly , sincere , fervent seeker of God , and one that was most sensible of the least tenderness exercised towards himself . Before he came out of the Ship he prayed for a blessing upon his Majesty , and upon State and Kirk . When landed at Leith , he enquired for the Ministers of Edinburgh : To which it was answered , They are all silenced and put out of the Town : Well ( said he ) their silence does preach ; and truly Mr. Douglas , &c. might have preached either before State or Kirk . During the whole time of his Imprisonment the Lord keeped him in a most spiritual tender frame , even to the conviction of some that hated him formerly . The great thing he most desired was gracious through-bearing , which he said was onely to be had through the supply of the Spirit and intercession of the Saints : and the thing he most feared , was , fainting in the hour of tryal , and for that cause did earnestly desire that prayer might be fervently put up to God for him ; which was indeed done in all parts of the Land , which had its good success in God's own way . When he received his Sentence he did receive it with exceeding great meekness , to the admiration of all ; desiring the best blessings of Heaven to be upon his Majesty and upon State and Kirk , whatever befel himself , and that God would give his Majesty true and faithfull Counsellours , &c. The nearer he was to his death , he was the more quieted in his mind , which had been discomposed by Poison , and the drawing of threescore ounces of blood , the Physicians intending hereby to distract him , or make him an ideot fool . The night before his death he sleeped very sweetly , and in the morning was very full of comfort , uttering many sweet expressions as to his assurance of being cloathed with a long white Robe before night ; and of getting a new Song of the Lambs praise put in his mouth . He dined very chearfully , hoping to sup in Heaven , and to drink the next cup fresh and new in his Father's Kingdom . Thereafter he was alone till the time of his being brought forth . As he was led from the Prison ( the streets being very full of people bemoaning that sad sight ) he cryed , Your prayers , your prayers . As he was conveyed by the Cross to the Scaffold , there was a great noise made by the Guards beating off the people , and battering with their Partizens over his head , which was somewhat terrible to Spectators , yet not to him ; for the Lord kept him very composed , so that he never did so much as once look about to them , but walked forwards with them very peaceably , as a Lamb led to the slaughter : and coming chearfully to the North-side of the Scaffold , spake to the people after this manner ; I entreat you be pleased to quiet your selves a little till this dying man deliver his last words among you . Likewise he desired his Auditors not to be offended that he was necessitate to make some use of his Paper , for the help of his memory , which had been fully wasted with long sickness , and the malice of Physicians , who had taken threescore ounces of blood from him at one time , and had given him bad Physick ( so called he the Poyson that was given to him ) thereafter . Then did he begin this following Discourse , which he delivered with very much undaunted courage , audaucity , and quiet of mind , without the least appearance of distemper ; but as chearful as ever he had been at any time formerly , when giving any publick Testimony to the Truth , with which singular piece of honour the Lord had often dignified him . The last SPEECH and TESTIMONY of the Right Honourable the Lord WARESTOUNE , as he delivered it at the Mercat-Cross of Edinburgh , Iuly 22. 1663. immediately before his Death . RIght Honourable , much honoured , and beloved Auditors and Spectators : That which I intended and prepared to have spoken at this time and in this condition , immediately before my death ( if it should be so ordered that this should be my lot ) is not at present in my power , being taken from me when apprehended ; but I hope the Lord shall preserve it , to bear my Testimony more fully and clearly than now I can in this condition , having my memory much destroyed through much , sore and long sickness , melancholy , and the excessive drawing of my blood : yet I bless the Lord , ( that notwithstanding all these fore-mentioned distempers ) I am in any capacity to leave this weak and short Testimony . 1. I desire in the first place to confess my sins , so far as is proper to this place and case ; and to acknowledge God's Mercies ; and to express my repentance of the one , and my faith of the other , through the merits of the Lord Jesus Christ our gracious Redeemer and Mediator . I confess that my natural temper hath been hasty and passionate , and that in my manner of going about , and prosecuting of the best pieces of work and service to the Lord , and to my Generation , I have been subject to my excesses of heat , and thereby to some precipitations , which hath no doubt offended standers-by and lookers-on , and exposed both me & the work to their mistakes ; wherby the beauty of that Work hath been much obscured . Neither have I in following the Lord's Work , his Good Work , been altogether free of self-seeking , to the grief of my own conscience , which hath made me oftentimes to cry out with the Apostle , O wretched man that I am , who shall deliver me from this body of death ? and to lie low in the dust mourning and lamenting over the same , deprecating God's Wrath , and begging his tender Mercies to pardon , and his powerful Grace to cure all these evils . I must confess withal , that it doth not a little trouble me , lie heavy upon my spirit , and will bring me down with sorrow to the grave ( though I was not alone in this offence , but had the Body of the Nation going before me , and the example of persons of all ranks to ensnare me ) that I suffered my self through the power of temptations , & too much fear anent the straits that my numerous family might be brought into , to be carried into so great a length of complyance in England with the late Usurpers , which did much grieve the hearts of the Godly , and made those that sought God , ashamed and confounded for my sake , and did give no small occasion to the Adversary to reproach and blaspheme ; and did withal not a little obscure and darken the beauty of several former Actings about his glorious and blessed Work of Reformation , so happily begun and far advanced in these Lands ; wherein he was graciously pleased to imploy , and by imploying to honour me to be an Instrument , ( though the least and unworthiest of many ) whereof I am not at all ashamed this day , but account it my glory , howevet that work be now cryed down , opposed , laid in the dust and trod upon ; And my turning aside to comply with these men , was the more aggravated in my person , that I had so frequently and seriously made profession of my aversness from , and abhorrency of that way , and had shewed much dissatisfaction with others that had not gone so great a length : for which , as I seek God's mercy in Christ Jesus , so I desire that all the Lord's People may , from my example , be the more stirred up to watch and pray , that they enter not into temptation . 2. I dare not deny on the other hand , but must testifie in the second place , to the glory of his free Grace , that the Lord my God hath often shewed , ensured into and engraven upon my conscience , the Testimony of his reconciled Mercy , through the Merits of Jesus Christ , pardoning all my iniquities , and assuring me that he would deliver me also by the Grace of his holy Spirit , from the spait , tyranny and dominion thereof , and hath often drawn forth my spirit to the exercise of Repentance and Faith ; and hath often engraven upon my heart in legible characters , the merciful pardoning and gracious-begun cure thereof , to be perfected thereafter to the glory of his Name , Salvation of my own soul and Edification of his Church . 3. I am pressed in conscience to leave here at my death , my true and honest Testimony in the sight of God and man , unto and for the National Covenant , the Solemn League and Covenant , the solemn Acknowledgments of our Sins and Engagements to our Duties , and to all the Grounds and Causes of Fasts and Humiliations , and of the Lord's Displeasure and Contendings with the Land , and to the several Testimonies given for his Interests by General Assemblies , Commissions of the Kirk , Synods , Presbyteries and other faithful Ministers and Professors . 4. I am also pressed to encourage his doing suffering witnessing People , and sympathizing ones with those that suffer , that they would continue in their duties of mourning , praying , believing , witnessing and sympathizing with others , and humbly to assure them in the Name of the Lord our God , the God of his own Word and Work , of his Covenant , Cause and People , that he will be seen , found and felt in his own gracious way and time , by his own means and instruments , for his own honour and glory , to return to his own Truths , Interests and Servants , to revive his Name , his Covenant , his Word , his Work , his Sanctuary , and his Saints in this Nation , yea , even in these three Covenanted Nations , which were by so solemn Bonds , Covenants , Subscriptions and Oaths given away and devoted to himself . 5. I exhort all those that have been , or are , enemies or unfriendly to the Lord's Name , Covenant or Cause , Word , Work or People , in Britain and Ireland , to repent and amend before these sad Judgments , that are posting fast , come upon them for their sinning so highly against the Lord , because of any temptations of the time on the right-hand or on the left , by baits or straits whatsoever , and that after so many Engagements and professions of not a few of themselves to the contrary . 6. I dare not conceal from you who are friendly to all the Lord 's precious Interests in Britain and Ireland , that the Lord ( to the commendation of his Grace be it humbly spoken ) hath several times in the exercise of my Repentance and Faith ( during my troubles ) and after groans and tears upon these three notable chapters , viz. the ninth of Ezra , ninth of Nehemiah , and the ninth of Daniel , together with other suitable Scriptures , even in the very nick of humble and fervent prayers and supplications to him , for reviving again of his Name , Covenant , Cause , VVord and Work of Reformation in these Covenanted Nations , and particularly in poor Scotland , ( yea , O dear Scotland ! ) which solemnly re-engaged unto him , to the good example and encouragement of his People in the other two Nations to covenant with him also ; That the Lord , I say , hath several times given me good grounds of hope , & lively expectations of his merciful , gracious , powerful & wonderful renewing , reviving again of all his former great Interests in these Covenanted Nations , and that in such a way , by such means and instruments , with such antecedents , concurrents , consequences and effects , as shall wonderfully rejoyce his mourning Friends , and astonish his contradicting and contra-acting Enemies . I do earnestly recommend my poor afflicted Wife and Children , and their Posterity , to the choicest Blessings of God , and unto the Prayers and Favours of all the Lord's Children and Servants in their earnest dealihgs with God and man in their behalf , that they may not be ruined for my sake , but that for the Lord my Gods sake they may be favoured , assisted , supplied , and comforted ; and may be also fitted by the Lord for his Fellowship and Service , whom God himself hath moved me often in their own presence , and with their own consents , to dedicate , devote , resign , alike and as well as I devoted and resigned my own soul unto him for all time and eternity . 8. Now , here I beseech the Lord to open the eyes of all the Instruments of my Trouble , who are not deadly irreconcilable Enemies to himself and his People , that they may see the Wrong done by them to his Interest , and People , and to Me and Mine , and may repent thereof , return to the Lord , and more cordially maintain , own , and adhere unto all his Interests in time to come . The Good Lord give unto them Repentance , Remission , and Amendment , which is the worst wish I do , and the best wish I can , wish unto them ; for I can wish no better to my self . 9. I do most humbly and earnestly begg the Fervent Prayers of all His Praying Children , Servants and Instruments , wheresoever they be , whether absent , or present , to be put up in behalf of His Name , Cause , Covenant , Work and People ; and also in behalf of my Wife and Children and their Posterity , and that the Lord would Glorifie Himself , Edifie his Church , Encourage his Saints further , and accomplish his [ Good Work ] by all his Doings and Dealings , in Substances towards all his own . 10. Whereas I heard that some of my own Friends have Slandered and defamed my Name , as if I had been accessary to his late Majesties death , and to the making the change of the Government thereupon : I am free , as I shall now answer before his Tribunal , from any accession by counsel or contrivance , or any other way to his late Majesties death , or to their making that change of the Government ; and the Lord judge between Me and mine Accusers : And I pray the Lord to preserve our present King his Majesty , and to pour his best Blessings upon him and his Royal Posterity ; and the Lord give unto them good and faithful Counsellors , Holy and Wise Councils , and prosperous Successors , to God's Glory , and the Good of his Interest and People , and to their own Honour and Happiness . 11. I do here submit and commit my Soul and Body , VVife and Children , and their Childrens Children from Generation to Generation for ever , with all others our Lord's Friends and Followers , and all his doing , suffering , witnessing and sympathizing Ones , in the present and subsequent Generations , unto the Lord 's choicest Mercies , Graces , Favours , Services , Imployments , Impowerments , Injoyments , Improvements and Inheritments , in Earth and in Heaven , in Time and Eternity : All which suits , with all others which he hath at any time by his Spirit moved and assisted me to make and put up according to his Will , I leave before the Throne , and upon the Father's merciful Bowels , and the Sons mediating Merits , and the holy Spirits compassionating groans for now and for evermore . Amen . When he had delivered this Discourse at the North-side of the Scaffold , he went about to the South-side , where he delivered it again with the like admirable courage , to the astonishment of all . Then did he pray most fervently ( as his manner had alwayes been ) with much faith and humility , calling upon God , as a childe upon his tender-hearted father , beginning his supplications ( according to the Rule appointed by Christ for direction in Prayer ) thus , Abba , Abba , Father , Father , accept this thy poor sinful Servant , coming unto thee through the Merits of Iesus Christ , &c. and when speaking of himself spake most humbly , as if he had been the chief of sinners , forgetting the many honourable pieces of Service the Lord had put upon him , wherein he made him eminently instrumental for promoting of his Kingdom in the world . Thereafter he stood very patiently till the Napkin was tyed about his head . Now , said this meek Lamb , you will take it up till I be up the Ladder . Yea , my Lord , that shall be done . Then said he , How will I get it drawn down upon my face ? My Lord , it shall be done for you , do not trouble your self . Then coming to the foot of the Ladder he prayed as formerly , resigning God's Interests and his own soul into the hands of his heavenly Father . Then said one ( who had tyed the Cloth about his head ) There is no missing of Ministers here this day , Christ hath made good that blessed word , Phil. 4. 19. My God shall supply all your need according to his riches in glory by Christ Iesus ; And as tribulation hath abounded for Christ's sake , so hath comfort been encreased by Christ , 2 Cor. 1. 5. For howbeit he had often supplicated for some Ministers to be with him there , yet they would grant a liberty to none , unless he would have accepted of those that had broken in upon the Labours of other faithful Ministers , whom he refused ; neither would he have any that approve of , or seem to connive at the present defection ; so that no Minister was upon the Scaffold . Then came the Executioner , desiring him to forgive him ; to whom he answered , The Lord forgive thee , poor man , which I also do ; and giving to him some money in a cloth , bad him do his work aright . After this , one desired the Executioner to go up to the head of the Ladder ; said he , I must go up with him , else he cannot get up . Nay , said he again , Go you up , and do not offer to touch him till it come to your own work , for we shall get him helped up : so the Executioner went up . Then he was conveyed by some in side-mourning to the head of the Ladder , who staid with him , and spake with him all the time he was upon the same . As he ascended he said , Your prayers , your prayers , I desire your prayers in the Name of the Lord , so great had alwayes his esteem been of Prayer . As the Cord was going about his precious neck , ( being told that many precious Friends were looking on , which seemed to refresh him ; for he answered and said , Is there indeed ! and considering that his chearfulness did much tend to the credit of the Work of God for which he suffered ) he cryed out with a very loud and chearful voice , I beseech you all ( who are the Lords People ) not to scar at suffering for the Interests of Christ , because of any thing you see fall out in these dayes as to the Sufferings of his Servants ; but be encouraged to do , and endure , in suffering for him , and his Interests ; for I assure you in the Name of the Lord he will bear all your charges . The Cord being about his neck , he spake to the same purpose again ; I pray you that are the Lord's People , be encouraged to do and suffer for the Interests of Christ , yea , even for the smallest point of Truth , in your several stations ; for he may revive his Work by a very unexpected mean : And I do again assure you in his Name , he will furnish all your expences , and bear all your charges ; and he hath graciously comforted me . Then he enquired if the Executioner was ready ? Yes , if your Lordship be : then said he to the man , Do your Office ; and so cryed out again , Your prayers , your prayers , &c. and with unspeakable composedness and tranquility of mind , chearfully committing himself into the hands of his tender-hearted heavenly Father , the Executioner turned him off the Ladder ; at which sight there arose a very lamentable Cry of many thousand Spectators . Immediately thereafter he lifted up his two precious hands to Heaven ( as they had been often lifted up in prayer , not only in the day-time , but also in the silent watches of the night ) and without the least motion , trembling or shaking of body , which is most ordinary in that condition , peaceably sleeped away to glory . One of his Sons standing on the Scaffold , weeping , one present took him by the hand , and said , Sir , be encouraged , for you are very highly honoured this day . Within a little thereafter he was taken down by Friends that received his body , as the Cord was cut . The Executioner came to take off his Head , and being timerous and seeming as somewhat afraid , he was desired to put away fear and do his work cleanly : so this precious Head was taken off at one stroak , which was afterward set upon the Nether-Bow Port , where it standeth by the blessed Head of that precious and cleanly Martyr , and slain yet witnessing Witness of our Lord Jesus Christ , Mr. Iames Guthry , sometime Minister of the Gospel at Sterling , upon the South or right-hand of which doth the Head of this latter Martyr stand ; so that these two Worthies who in their life-time had alwayes been together , as to those actings that tended to the carrying on of the Work of Reformation , wherein they so sweetly agreed , in their death were not divided ; but the Heads of these two Worthies , who had witnessed for Christ while living , stand there together confirming the same when dead , and ought to put all the People of God in mind of the Truths they held while living and walking together , which they sealed with their blood , as true , at their death ; according to that saying of worthy and eminent Mr. Guthrie at his return to the Prison after the receiving of his Sentence , having told that his Head was to be set upon the Nether-Bow , and being enquired by his nearest friend , what should it do there ? he answered , Even to Preach ; and indeed these Heads do preach there : and this was very comfortable to him when he heard in his Sentence that his Head was to be set up by the Head of that faithful , true and stedfast Witness . His Body was carried to the Grey-Fryar Kirk-yard , accompanied by many cloathed in deep Mourning , but by many more Heart-Mourners to the number of some thousands , and was buried in the Iohnstouns Yle , where it rests and sleeps sweetly , united unto Christ , as in a secret cabinet and retired chamber , whereof our Lord Jesus keepeth the key , till the Resurrection ; at which time it shall be raised a glorious shining Body ; being changed and made like unto his glorious Body , Phil. 3. 20 , 21. Thus a Prince and Great man in Israel did fall that day ; so that Sampson , whose hair had been cut , and his strength ( as concerning his natural abilities ) much wasted , was there restored ; and whereas he was brought forth that they might have a day of spott of him ( imagining that he would be afraid to dye ) having pulled out his eyes in that his Memory after the letting of his blood , and giving him the poison , was so much wasted , that he knew not whether he was English-man or Scots-man , French man or Dutch-man , nor whether Genesis or Revelation did begin the Bible , nor whether he had or wanted Wife and Children , and so did not remember , even when in Prison , what the behaviour of one should be upon a Scaffold , but as he was told , which he presently did forget again , as also he did forget any thing else was told him , though often repeated in one quarter of an hour ; yet that day , and about the time of his suffering , he was so fully restored , as that there was no missing of what had formerly been taken from him ; and the Lord , the high Supream of Heaven and Earth , shewed his Power from on high ; and by commanding and giving strength out of Zion , made his precious Servant prove a Sampson indeed , by a most glorious , undaunted , chearful , heartsom Carriage and faithful Testimony , as one undervaluing all that man could do unto him , behaving himself at his death like good old faithful valourous Warestoun , who being so full of magnanimity , gave as sore a dash and stroke to the Prelatical Interest , ( yea , even to the conviction of the owners thereof ) and did as much confirm , strengthen , chear up and admirably inhearten them that desire to abide in the Truth , as ever he had done by his former Testimonies , Sealing all with his own blood that formerly he had owned and professed : yea and this was a return of a desire of his own , written in a Letter to a Friend many years before , speaking of a particular Testimony for the Covenant , and having shewed how the Lord had keeped possession in Scotland , by the Testimonies of his People against Defection ( from generation to generation ) he addeth — O that my blood at the Cross of Edinburgh might seal this Testimony , in prosecution of all the former ; meaning those Testimonies that had been formerly given from time to time against Defection in the preceding ages , which he had mentioned in the Epistle foresaid . Thus the Lord in his own time and way did graciously fulfill that his desire : and by his so strengthening him , making thereby the hearts of strangers sad , and reviving the spirits of his fainting People ; did give therein a most signal , evident and rich return of the many supplications which had been put up to the Lord for him , during the whole time of his trouble and imprisonment ; which is a great encouragement to pray , for it is not in vain ; yea , it 's not in vain for the house of Iacob to seek his face , who is able to comfort the most dejected , heartless mourners in Zion : as also this dealing of the Lord with his suffering Servants , whom he so wonderfully encourageth , is an excellent encouragement to the Godly in such a day as this , to obey the Exhortation which is in the close of the first particular in the foregoing Discourse for guarding against temptation . The good Lord bless these bloody preachings to his People , to make them walk in his way , whatever difficulties appear therein ; that the Cloud of Witnesses may not be a standing Witness against us , Amen . Advertisement to the Reader , concerning this and the two Discourses of the former honourable and precious Witnesses , formerly printed . THe last words of dying men , being much set by of their affectionate Relations ; surely the last words of dying Witnesses for the Testimony of our Lord Iesus Christ , should be had in very singular account , and that especially upon these three Considerations . Cons. 1. Dying sober men , and more especially dying Christians , but most of all dying , testifying , sealing , confirming Witnesses for Christ , must be most sober , and know well upon what grounds they do express their minds , being immediately thereafter to give in their last accounts ; and for that cause must take good heed how they put that last crowning Master-piece of Work ( wherein his Glory is so much concerned ) well and cleanly off their hand , that they may hope through Grace to be accepted of him , and even as to that last discourse to have him say unto them , Well done good and faithful Servant , &c. Cons. 2. Our Lord Jesus Christ , that non-such faithful , tender-hearted , and ( in the worst of times ) worthy to be followed Master , having staged them before so many Witnesses for his sake , doth ( for the glory and honour of his Majesty , and for the commendation of the hardest pieces of his Service to the hearts of his most fainting People , and for the astonishment of their Adversaries ) bestow most large furniture upon them , suitable to the great and honourable piece of Work given them to perform . Yea , if ever the fulfilling of that promise , Matth. 10. 19. may be expected , In that hour it shall be given you what ye shall speak ; for it is not ye that speak , but the Spirit of your Father . Without all doubt it is then to be expected , when sealing his Truth on a Scaffold or Pillory for his sake : Comforts run most sweetly and abundantly in that hour . When Jesus is to suffer , Luke 22. 43. an Angel is sent to comfort him . When Stephen is to deliver his last speech and to suffer , he is filled with the holy Ghost , so that all that sat in the Council looking stedfastly on Stephen , saw his face as if it had been the face of an Angel ; his soul was so warmed by the Love of God that he looked both his Adversaries and the tempestuous approaching Storm out of countenance : O but when he is to be stoned he gets a larger sight , he saw the Heavens opened , and his majestick glorious Master , the Light-giving Diamond of Heaven , standing at his Fathers right-hand , Act. 7. 55. If his face was as the face of an Angel , chap. 6. 5. O how chearfull hath his countenance and lovely smiles been now ? I think I see him smiling on Heaven while the stones were going about his ears : and this he got , no doubt , as for himself , so to hearten all those that were to come after , he being the first Martyr after Christ ; and no Martyr or slain Witness hath left a discouraging report behind them of a suffering lot since that day ; but all have had an encrease of Comfort from Christ as Trouble for Christs sake encreased unto them : they had more Comfort when in Prison than formerly ; more strength when before the Council than oftentimes in the Prison ; but most of all upon the Scaffold at their suffering , according to that comfortable experience of the Apostles , 2 Cor. 1. 5. As our Tribulation aboundeth for Christ , so doth our Consolation abound by Christ ; they have not all in hand , ere they enter in a suffering condition , that 's needful to carry them thorow , but the Lord lets it out to them as need requireth , which is very comfortable to such faint-hearted ones , as think they will never have courage to suffer ; for the Apostle adds , ver . 7. — our hope of you is stedfast , that as ye are partakers of the Suffering , so shall you be also of the Consolation , i. e. as you share of such sufferings as we meet with , so shall ye also have a share of such Consolations under your Sufferings as the Lord alloweth upon us . Thus the Lord doth to this very day , as our eyes have seen , our ears have heard , and our tongues have been made from such infallible experiences to confess to God's Glory and our Comfort . And as this Consideration is very comforting and quieting to our mind , so also should it make us have a very good esteem of Scaffold-Sermons , seeing it 's the Lord enableth them by his comforting presence to speak . Cons. 3. The Lord hath a very great care of what his staged dying Witnesses say , and that they speak nothing there but what is true ; he ordereth the whole matter of the Discourses of sincere Witnesses ; so that as they are Witnesses for Truths as formerly owned by them , so are they Witnesses in like manner , as to what they deliver at their death , concerning those Truths for the time to come : they are sealing Witnesses as to what expectation they give the People of God ground to have for the time to come , whether as relating to the punishment of them that oppose or fail away from those Truths , or as to the encouragement of the owners of , and sufferers for the same : Hence is it that some faithful dying Martyrs have adventured to say much more , and been more peremptory in their encouraging the Lord's People on the Scaffold , than in their written Discourse ere they were led from Prison : He changes their premeditations when they come to the Scaffold , and giveth them what is his mind in that hour . So he did with his faithful and constant Witness Mr. Ia. Guthrie , that which was written in his discourse by way of hope ( as it is also in the printed discourse ) was delivered on the Scaffold by way of full assurance , thus ; Howbeit our Cloud may be long or dark , yet I am perswaded , that the Lord shall once more shine with the glorious Light of the Gospel upon these Lands , &c. And the Lord did ( in a manner ) confirm this from Heaven ; for whereas there had been a very thick Rain from the time of his coming upon the Scaffold till he had uttered these words , and then with that very Assertion of his Assurance ( as if it had been in one moment ) the Rain was ceased , the whole Firmament of Heaven cleansed of all Clouds , and the Sun shining as clear as if it had been after an Eclipse , and so continued til setting . This divers faithful Witnesses did observe , as an encouragement to wait for the performance thereof . So we may see that as he gives quiet and peace of mind ( anent their owning these Truths formerly ) and power to suffer for the same ; He likewise giveth Light & strength of Faith as to what they say of God's owning the same for the time to come , and so are dying sealing Witnesses of what they encourage the Lord's People to look for : It 's true , the thing they witness for the time to come consists most in the strength of Hope , which God ordereth beyond their most lively apprehension ; and what they own as to what is past , hath the more clearness in this respect , that there is a certain infallible knowledge of the truth of it , being according to the Word of God , and already come to pass . We will find something in Scripture to confirm what we have said in this Consideration ; for we will find that what hath been asserted by suffering dying Witnesses hath most speedily come to pass . 2 Chron. 24.20 . Zachariah told the children of Israel , Because ye have forsaken the Lord , he hath also forsaken you ; and for this he was immediatly stoned , and the Lord sealed his word very speedily thereafter , for ver . 24. the Assyrians coming with a small company against them , the Lord delivered a very great multitude into their hand , and so without delay in their sight sealed the words of his dying Witness Zachariah . And why his word sooner than Isaiahs , Ieremiahs , Ezekiels , & c. ? for by them he pleaded much longer as would seem with his Apostatizing Church , it may be , that he might shew that whatever fail , the words of dying Witnesses shall not fall to the ground . Obj. But some may object here and say , Simple Instances from Scripture cannot prove an Assertion of this nature ; and besides , this of Zachariah and others of this kind , were Prophecies directed from God by the Ministry of the Prophets , and so could not but come to pass . Answ● It is true , Instances cannot prove such Assertions , neither is it our intent to seem to make it infallibly out ; neither to bid the People of God lay such weight upon these sayings , as they must lay upon the Prophecies which are written in the Scriptures , being the ground of our Faith : for though such sayings may be true Prophecies , whereof we may in moderation look for the accomplishment , as that of Mr. Iohn Wishart concerning Cardinal Beaton , was a true Prophecy ; Yet we are not infallibly assured that these are Prophecies , till they be accomplished : all we attempt here is to give the People of God ground of expectation of good in the latter end ( whereunto the knowledge and consideration of his ordering his Servants discourse at their death very much conduceth , and to give the Lord his own free latitude to do or forbear in these things , as he in the depth of his Holy Wisdom sees expedient . But , 2. howbeit these were Prophecies directed from God , and so could not fail ; yet we find also that the Assertions of slain dying Witnesses , were frequently more speedily accomplished than most of other Prophecies , as is clear in the forementioned Scripture , 2 Chron. 24. 20,24 . Howbeit , I say , this which ye will find clear ; yet I am not meaning that we should still look for a speedy accomplishment of Scaffold-discourses , all I plead for from this is , that the Lord hereby seemeth to give us ground to think that such discourses will be fulfilled in due time ; for other Prophecies were as true as that of Zachariah , but his soonest fulfilled : And if it be not lawful for us to conclude speedy outgates , because of such discourses , yet that he will fulfill these words we may ( in sobriety ) expect . It is true also , some other Prophecies were as soon fulfilled as Zachariahs , as Isa. 37. 33,34 . was fulfilled , ver . 36. But this and the like , were Prophecies of Mercie and Deliverance to a humbled broken People , and for the speedy fulfillment whereof these Reasons may be given . 1. God delights much in Mercy , and makes haste in fulfilling gracious Promises . 2. There was a present necessity of the fulfilment thereof , both in respect of the Lord's People , who were humbled before God , and immediatly to be ruined , if he had not fulfilled his Word . 3. The Promise or Prophecy was made as to that instant of time ; for if it had not been fulfilled at the instant whereunto it did relate , it could have been no Prophecy ; for when a Prophecy comes of something to be done at such a time ( where no condition is expressed nor understood ) it must be fulfilled at that time , else it could not be said to be a Prophecy ; such was Isaiah's , Isa. 37. 33,34 , &c. But that which we speak of , is , as relating to the threatnings uttered by dying Witnesses , and such as could have been suspended as well as others , without any apparent hurt to the truth of Prophecy , yet is quickly fulfilled , yea , sooner than other Prophecies of the same nature ; yea , and possibly for this very end , to put a tincture of respect beyond ordinary upon the words of dying Witnesses : for , as we have said , consider the prophetical denunciations of wrath by Znchariah , a dying slain Witness , and the prophetical denunciations of wrath by Ieremiah , Ezekiel , &c. and why comes Zachariah's Prophecy sooner to pass than Ieremiah's , this not being limited to a certain time , and therefore might have been suspended as well as Ieremiahs , without prejudice to the Prophecy ? I know none but this : 1. It was the Lord's pleasure , and 2. to shew his respect to dying Witnesses , that he would have what they say taken especial notice of . 2. Likewise this Consideration may be confirmed by the Lord 's accomplishing the last words of his Servants , both in the primitive and latter times , we shall only mention one instance more , and that is the prophetical discourse of godly & famous Mr. Geo. Wishart , who as he had much of God's mind in his lifetime ( as is clear in the history of his life in Mr. Clarks Martyrology ) so was his last words well ordered by the Lord , for when he was burning in the fire at St. Andrews in Scotland , and seeing the Cardinal looking out at a window , feeding upon the sight of this sad tragedy , prophesied that he should be thrown out at the same window ere long ; and as he said , so the Lord brought it quickly to pass , to the great joy and comfort of his People . 3. This may help to confirm what we say in this Consideration anent his ordering and directing the last discourses of his suffering Servants , viz. It very much tendeth to the clearing of their Cause , as being his , when he fulfilleth their Scaffold Discourses : and as they are tender of his Glory , laying down their lives for his sake ; so is he tender both of his own and their credit , that they may not bring the imputation of deceived witnesses upon themselves at death : and , as it was formerly asserted , if ever the accomplishment of that promise can be expected , or is fulfilled at any time in this world , Mat. 10. 19. It shall be given you at that same hour what ye ought to speak ; it may be expected by , and is fulfilled unto his dying Witnesses on the Scaffold . For when ( I pray you ) is it to be expected if not then ? and how often hath he made the truth of that appear which he addeth , for it is not ye , — but the Spirit of your Father that speaketh in you ? and who can say that ever the Lord suffered his suffering , testifying , sealing , confirming and dying Witnesses to be mistaken in their last discourse ? yea , which may confirm it yet more , let me see the man in all the world ( friend or foe ) that can bring an instance of one dying , witnessing Martyr , who spake that at his death , which the Lord did not ( in due time ) some way or other accomplish ; yea , I defy to bring me one faithful slain Witness that was suffered to be in a mistake at his death and in his last testimony , even from Abels dayes to our own time ? and let them that judge this a rash impertinent expression , see how they will clear themselves of denying that promise of our Lord , it shall be given you in that same hour what ye ought to speak ; and so I leave it to the Lord to defend . Now by all this it may appear that he reveals secrets to dying Witnesses , which he keeps up from many others who are also dear unto him ; so that howbeit their words be not to be esteemed of equal weight with the written and infallible Scriptures ( a surer Word than if a voice were speaking from Heaven , 2 Pet. 1. 9. ) yet their sayings , while dying for , and in the Lord , do give good encouragement unto them that remain alive , and so to be much esteemed by them . And truly the consideration hereof , together with his fulfilling ( or at least having ever hitherto fulfilled ) the words of his slain Witnesses , together with what our Lords slain Witnesses have asserted for the time to come , concerning his reviving of his now languishing dying Work , is very encouraging to exercise patience , and not to faint while meeting with dark and tempestuous dispensations : and first consider what our Lords first honourable slain Witness spake at his death , viz. These times will be either times of great suffering , or great sinning ; and they that will be free of sinning shall not escape suffering , and they that will shun suffering shall not escape sinning , there is a Dilemma in the matter ; sin or suffer . And truly for my own part I may think it a mercy that I have been so hardly dealt with ; for if I had met with more favour as others have , I might have sinned as others have done , and as more will yet do if the Lord do not prevent . And is not this sadly evidenced ! O what dreadful defection and apostatizing from the Truth since that day ! Have not many confirmed that Prophecy against themselves , Psal. 2. 2 , 3. breaking the Lord's bonds and casting away his cords ? Have not many since that day ( notwithstanding the sealing of these Truths by the blood of his Witnesses ) declared that God's blessed Work was but a Rebellious Combination ? and this they have subscribed with their hands , howbeit it was a precious mean of prospering the Father's pleasure in the hand of our Lord Jesus Christ , and of his seeing the fruit of the sore travel of his soul to his great comfort , Isa. 53. 10 , 11. If it had been but a combination of men , could so many souls have been converted while it was on foot ? Nay , blessed be our God , he hath put it out of doubt among us , by making his Son's Kingdom flourish more in its time than ever since the Apostles dayes . Our Lord hath said , Ioh. 5. The works that I do , bear witness of me . It 's dangerous calling the work of the holy Ghost a Combination of men , and his operation upon souls the fruit of Rebellion : it is the sin against the holy Ghost to say , he casteth out Devils through Beelzebub , Mat. 12.24 , 31. and calling the effects and fruits of Reformation , the effects of an unlawful Combination , comes near to this sin . Now this work , this blessed work is condemned , and the Covenant that opened the door thereunto is abjured by many , whereby they have renounced their share and interest in the Covenant and Work of Reformation , and of what too-look they seemed to have unto the comforts attending or following upon the same , which is a dreadful business ; for our Covenant is nothing else but a solemn express declaration of our being satisfied with the Covenant of Grace , and that upon the conditions whereupon the Lord offers it unto us ; 2. our formal express national acceptation thereof upon these terms ; and 3. our promising and engaging by his grace to fulfill these conditions , under the hazard of forfeiting and losing our interest in that Covenant and all its blessings , priviledges and advantages . And howbeit a chief and main Article in the Covenant of Grace by the Lord 's engaging to make us fulfill our part of that Covenant , yet he never tenders mercy to us but upon condition of our taking and owning him for our God , Head , and Lord in Jesus Christ , and that we will worship him according to his own appointment in his Word : and if you compare our Covenant with the Duties God requires of his New-Testament Church , ye shall find nothing whereunto we are obliged in it , but that which God requires of us , as the conditions upon which he is content to agree with us in the Covenant of Grace , and therfore quaeritor ( which to me is no question ) whether to abjure the Covenant that binds us to fulfill the conditions of the Covenant of Grace , be not indeed to abjure , upon the matter , the Covenant of Grace it self , seing they say they will not fulfil the conditions thereof ? O horrid desperate work ! they have quitted their share of all the comforts attending this Covenant , for time and eternity ; for this is no such breach , as is committed through weakness , ignorance , &c. this is a clear , deliberate , formal , express up-giving with him ; and to make all sure , they have given under their hands that they judge themselves obliged not to keep the same ; and have given him assurance that he needs expect no better at their hands hereafter ; for they declare they judge all such Promises and Engagements to serve him , utterly unlawful , and this is their last answer to him as the desperate result of all the pains he hath taken on them . Now as this part of this honourable Witnesse's discourse is accomplished , so I hope shall the rest in due time as to what he said for encouragement to the Lords People . 2. Faithful Mr. Guthrie , who had much of the Lord's mind in his lifetime , gave very great ground of comfort , to them that lament after the Lord , he will yet again revive his Work in Britain and Ireland by the power of His Spirit , for he hath not cast away his People , &c. and the Lord seemed to confirm this from Heaven . 3. This blessed Witness gave also much ground of encouragement , and it will be the more comfortable , if we consider that he did it , as a duty whereunto he was pressed in soul , viz. to comfort the Lord's People in the assurance of his appearing for his Word , his work , his C●use , his Covenant ; and that in such a way , by such means and instruments , with such antecedents , concurrences and effects as shall wonderfully comfort his People , &c. see pag. 7. Now may not this threefold Witness , together with the consideration of the Lord 's guiding the last ●ealing and Scaffold-discourses of his Witnesses , encourage the Lord's People to exercise patience in waiting for him , who will fulfill his Word ? for in Mount-Zion and in Ierusalem shall be deliverance , as the Lord hath said , Ioel 2. 32. And here I cannot pass by an expression of this Witness in a Letter formerly mentioned , pag. 12. viz. Shall we not account the taking and renewing of the Covenant , in the years 1580 , 81 , 90 , and again 1638 , and then again 1643 and 48 , as good as a threefold Proclamation of the Lords , [ even so I take her , even so I take her ] into an indissolvable Match : and this threefold Proclamation is sealed by a threefold witness , who confirmed and subscrived the same with their blood , venturing upon death and eternity with all chearfulness and tranquility of soul , owning and avowing the same : and truly they were known to have more of God's mind , and had nearer access unto him than all their opposers . Certainly this must be a very good Cause that giveth so much quiet , peace and joy to the owners thereof at death , for they are ravished and transported with inexpressible joy that ever they were made instrumental for God in carrying on that Work , and helped of him to suffer for the same : And upon the other hand , the work that 's now carried on in the Church must be very bad ; for the owners of it dare not own it at death , but are discouraged when they cannot mend their folly : some of them have cryed out on death-bed , O do you think there may be mercy for abjuring the Covenant ? for ten thousand worlds I would not endure that one hour which I endure night and day , if I could shun it , &c. they would gladly die in Covenant with God though they will not live so . Good Lord keep all his People , and me also , from owning that cause in our life which we dare not own at death , yea , and which the very owners thereof would disown at death ; and no wonder , for they dare not look God in the face ; The good Lord give repentance speedily to any of them he minds to save , that they may come out of that dangerous , desperate and soul-destroying condition , wherein they cannot expect to be saved . FINIS . Let the Reader take notice , that these faithful Witnesses very heartily prayed for the Kings Maiesty & his succession , pressing also Loyalty upon us , who still have held that to be our duty , according to the Covenant & our Confession of Faith , is a sufficient proof of the Covenant parties esteem of Monarchical Government , Yea & that in the person of our dread Sovereign as Gods Ordinance , and may sufficiently clear them of all false Calumnies cast on them by the Prelates , who have still laboured to make themselves great by begetting a misunderstanding betwixt his Majesty and his best subjects . ERRATA . Page 8. line 24 , read unfriends . P. 16. l. 7. r. Mr. George &c. P. 15. l. 21 r. but what . 
A86192	----	The declaration of Mr. Alexander Henderson, principall minister of the word of God at Edenbrough, and chiefe commissioner from the Kirk of Scotland to the Parliament and Synod of England: made upon his death-bed. Henderson, Alexander, 1583?-1646. This text is an enriched version of the TCP digital transcription A86192 of text R204706 in the English Short Title Catalog (Thomason E443_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 25 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86192 Wing H1431 Thomason E443_1 ESTC R204706 99864171 99864171 116393 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86192) Transcribed from: (Early English Books Online ; image set 116393) Images scanned from microfilm: (Thomason Tracts ; 70:E443[1]) The declaration of Mr. Alexander Henderson, principall minister of the word of God at Edenbrough, and chiefe commissioner from the Kirk of Scotland to the Parliament and Synod of England: made upon his death-bed. Henderson, Alexander, 1583?-1646. [4], 11, [1] p. s.n.], [London : Printed, an. Dom. 1648. The first leaf features patristic and Biblical passages. Pages 2-3 misnumbered 6 and 7. Annotation on Thomason copy: "May. 16. London". Reproduction of the original in the British Library. eng Solemn League and Covenant (1643) -- Early works to 1800. Church and state -- Scotland -- Early works to 1800. Last words. A86192 R204706 (Thomason E443_1). civilwar no The declaration of Mr. Alexander Henderson, principall minister of the word of God at Edenbrough, and chiefe commissioner from the Kirk of S Henderson, Alexander 1648 4219 2 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-05 Pip Willcox Sampled and proofread 2007-05 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Tertull. ad Scapul . Colimus Imperatorem sic , quomodo & nobis licet & ipsi expedit ut hominem a Deo secundum , & quicquid est a Deo consequtum , solo Deo minorem , hoc & ipse volet : Sic enim omnibus major est , dum solo Deo minor est . Idem Apologet. Circa Majestatem Imperatoris Infamamur , Nunquam tamen Albiniani , vel Nigriani , vel Cassiani inveniri potuerunt Christiani . Lactant. Lib. 5. Instit. ca. 8. Ideo mala omnia rebus humanis quotidie ingravescunt quia Deus hujus mundi Effector & Gubernator derelictus est , quia susceptae sunt multae Impiae Religiones , & quia nec coli quidem , vela paucis Deo sinitur . Malach. 3. Returne unto me and I will returne unto you saith the Lord of Hosts ; but you said wherein shall wee returne ? will a man robbe his Gods ? yet have yee robbed mee ; but yee say wherein have wee robbed thee ? In Tithes and offrings ; yee are cursed with a curse because ye robbed mee , even this whole Nation . THE DECLARATION OF Mr. ALEXANDER HENDERSON , Principall Minister of the word of God at Edenbrough , and chiefe Commissioner from the Kirk of Scotland to the Parliament and Synod of England : Made upon his Death-bed . HOSEA 10. For now they say we have no King , because we feared not the Lord ; What should a King doe to us ? PSAL. 63. The King shall rejoyce in God , and all that sweare by him , shall rejoyce in him ; And the mouth of them that speake Lies shall be stopped . PRINTED , An. Dom. 1648. The Declaration of Master ALEXANDER HENDERSON . VVHEREAS the greatest part of the distempered People of these miserable distracted Kingdoms , have beene and are , wofully abused and misled with malicious misinformations against his sacred Majesty , especially in point of Religion and morall-Wisdome ; whereof , I confes with great griefe of heart , my selfe to have been ( amongst many moe of my coate ) none of the least ; who out of Imaginary feares and Jealousies , were made reall Instruments to advance this un-naturall Warre , wherein so much Innocent Protestant blood hath beene shed , and so much downright Robbery committed , without f●ate , or shame of sinne ; to the scandall of the true Reformed Religion , as cannot but draw downe heavy Judgements from Heaven upon these infatuated Nations , and more particularly upon us who should have instructed them in the way of Truth , Peace , and Obedience . I conceived it the duty of a good Christian , especially one of my profession , and in the condition that I lie , expecting God Almighty ' s-call , not only to acknowledge to the All-mercifull God , with a humble sincere remorse of Conscience , the greatnesse of this offence ; which being done in simplicity of Spirit , I hope with the Apostle Paul to obteine Mercy , because I did it through Ignorance : But also , for the better satisfaction of all others , to publish this Declaration to the view of the World ; to the intent , that all those ( especially of the Ministery ) who have beene deluded with mee , may by God's Grace , and my example ( though a weake and meane Instrument ) not only bee undeceived themselves , but also stirred up to undeceive others , with more alacritie and facilitie ; that the scandall may bee removed from our Religion and Profession , and the good King restored to his just Rights , and truly honoured and obeyed as God's-Annoynted and Vice-gerent upon earth ; and the poore distressed Subjects freed from those intollerable Burdens and Oppressions which they lye groaning under , piercing Heaven with their teares and cries ; and a solid Peace setled both in Kirke and Commonwealth , throughout all his Majesties Dominions , to the glory of God , and of our blessed Mediator and Saviour the Lord Christ . I doe therefore Declare before God and the World , that since I had the honour and happinesse to converse and conferre with his Majesty , with all sort of freedome ; especially in matters of Religion , whither in relation to the Kirke or State ( which like Hypocrates Twins are lynked together ) that I found him the most intelligent man that ever I spoke with ; as fair beyond my expression , as expectation , grounded upon the Information that was given mee ( before I knew him ) by such as I thought should have known him . I professe that I was oft-times astonish'd with the solidity and quicknesse of his Reasons and Replies ; wondred how hee , spending his time so much in sports and recreations , could have attained to so great knowledge , and must confesse ingenuously , that I was convinced in Conscience , and knew not how to give him any reasonable satisfaction ; yet the sweetnesse of his disposition is such , that whatsoever I said was well taken ; I must say that I never met with any Disputant ( let be a King , and in matters of so high concernment ) of that milde and calme temper , which convinced mee the more , and made mee thinke that such Wisdom and Moderation could not bee without an extraordinary measure of divine grace . I had heard much of his carriage towards the Priests in Spaine , and that King James told the Duke of Buckingham upon his going thither , that he durst venture his Sonne Charles with all the Jesuites in the World , hee knew him to bee so well grounded in the Protestant Religion , but could never beleeve it before . I observed all his actions , more particularly those of devotion , which I must truly say , are more then ordinary ; I informed my selfe of others who had served him from his Infancy , and they all assured me that there was nothing new or much inlarged in regard of his troubles , either in his private , or publique way of exercise ; twice a day constantly , morning and evening for an houres space in private ; twice a day before dinner and supper in publique , besides preachings upon Sundayes , Tuesdayes , and other extraordinary times ; and no businesse though never so weighty and urgent can make him forget , or neglect this his tribute and duty to Almighty God . O that those who sit now at the helm of these weather beaten Kingdomes had but one halfe of his true piety and wisdome ! I dare say that the poore oppressed Subject should not bee plunged into so deepe Gulfes of impiety , and miserie without compassion or pittie ; I dare say , if his advice h●d beene followed , all the bloud that is shed , and all the repain that is committed , should have beene prevented . If I should speake of his Justice , magnanimity , charity , sobriety , chastity , patience , humility , and of all his both Christian and Morall vertues , I should runne my selfe into a panegyricke , and seeme to flatter him to such as doe not know him , if the present condition that I lye in did not exeem me from any such suspition of worldly ends , when I expect every houre to bee called from all transitory vanities to eternall felicitie ; and the discharging of my conscience before God and men , did not oblige me to declare the truth simply and nakedly , in satisfaction of that which I have done ignorantly , though not altogether innocently . If I should relate what I have received from good hands , and partly can witnesse of my owne knowledge since these unhappy troubles began , I should inlarge my selfe into a History : Let these briefe Characters suffice . No man can say that there is conspicuously any predominant vice in him , a rare thing in a man , but farre rarer in a King ; Never man saw him passionately angrie , or extraordinarily moved , either with prosperity , or adversity , having had as great tryalls as ever any King had ; Never man heard him curse , or given to swearing ; Never man heard him complaine , or bemoane his condiction , in the greatest durance of Warre and confynement ; When hee was separated from his dearest consort , and deprived of the comfort of his Innocent Children , the hopefullest Princes that ever were in these ingrate Kingdomes : when hee was denuded of his Councellors and domestique Servants ; No man can complaine of the violation of his Wife or Daughters , though hee hath had too many temptations in the prime of his age , by the inforced absence of his Wife which would bee hardly taken by the meanest of his Subjects : and ( which is beyond all admiration ) being stript of all councell and helpe of man , and used so harshly as would have stupified any other man , then did his undaunted courage , and transcendent wisdome shew it selfe more clearly , and vindicate him from the obloquy of former times , to the astonishment of his greatest enemies : I confesse this did so take me that I could not but see the hand of God in it , and which will render His name glorious , and ( I greatly feare ) ours ignominious to all posterity , hee stands fast to his grounds , and doth not rise and fall with successe , the brittle square of humane actions , and is ever ready to forgive all by past injuries to settle a present solid Peace , and future tranquility , for the good of his Subjects ; nay , for their cause hee is content to forgoe so many of his own known , undoubted just rights ; as may stand with their safety , as Salus populi est Spurema Lex , so , & si parendum est patri in eo tamen non parendum quo efficitur ut non sit Pater . [ Seneca . ] I confesse that I could have wished an establishment of our Presbyteriall Government , in the Kirke of England , for the better Vnion betweene them and us , but I finde the constitution of that Kingdome , and disposition of that Nation so generally opposite , that it is not to bee expected : They are a People naturally inclined to freedome , and so bred in Riches and Plenty , that they can hardly bee induced to embrace any Discipline that may any waies abridge their Liberty and Pleasures . That which wee esteeme a Godly Kirk policy , instituted by the Lord Christ , and his Apostles , is no better to them then a kinde of slavery , and some doe not stick to call it worse then the Spanish Inquisition : Nay , even the greatest part of those who invited us to assist them in it , and sent hither their Commissioners to induce us to enter into a solemn nationall covenant for that effect , having served their turne of us , to throw downe the King and the Prelaticall partie , and to possesse themselves with the supreame Government both of Kirke and State ; are now Inventing evasions to bee rid of us , and to delude it , some of them publishing openly , in Pulpits and Print : That the sacred Covenant was never intended for the godly , but only as a trap to ensnare the Malignants , which cannot but bring heavy Judgements from Heaven , and , I am afraid , make a greater dis-union betweene these Nations , then ever was before : Like unto that bellum Gallicum , quod sexcentis foederibus compositum , semper renovabatur [ Canon. lib. 3. Chron in here . 5. an. dom . 1118. ] with a deluge of Christian blood , and almost ruine of both Parties ; or like unto that bellum Rusticanum in Germania , in quo supra centena millia Rusticorum occubuerunt . [ idem an. dom . 1524. ] Or most of all , both in manner and Subject , resembling that of John of Leydon , Munser and Knoperduling , [ idem an , 1534. ] which tooke it's rise from the former ; so many different Sects spring up daily more and more amongst them , which all like Ephraim and Manasses , Herod and Pylate , conspire against the Lord's-Anoynted , and the true Protestant Religion . The City of London , that was so forward in the begining of this glorious Reformation , surpasses now Amsterdam in number of Sects , and may bee compared to old Rome , quae cum omnibus penè gentibus dommaretur omnium gentium erroribus serviebat , & magnam sibi vidèbatur assumpsisse Religionem quia nullam respuebat falsitatem . [ Leo in Serm. de Petro & Paulo . app. ] their trausgressions are like to bring them to that confusion of the Israelites when they had no King , [ Judg. 21. ] every one did what seemed good in his owne eyes , because they feared not the Lord ; [ Ihos . 10. ] they said , What should a King doe to us ? The young men presumed to bee wiser then the elder , [ Isai 3. ] the viler sort despised the honourable , [ Lament . ult. ] and the very serving-men ruled over them . I professe , when I saw these things so cleerly , I could not blame the King to bee so backward in giving his assent to the setling of our Presbyteriall discipline in that Kirke , for the great inconveniences that might follow thereupon , to Him and his Posteritie , there being so many strong Corporations in that Kingdome to leade on a popular government , such a number of people that have eyther no , or broken estates , who are ready to drive on any alteration , and so weake and powerlesse a Nobility to hinder it . Multos dulcedo praedarum , plures Res angustae vel ambiguae domi alios scelerum Conscientia stimulabat . [ C. Tacit. ] Let mee therefore exhort and conjure you , in the words of a dying man , and bowels of our Lord Christ , to stand fast to your Covenant , and not to suffer your selves to bee abused with fain'd pretences , and made wicked instruments to wrong the Kirke and the King , of their just Rights and Patrimony . Remember the last Propheticall words of our first blessed Reformer , that after the subduing of the Papists , foretold us the great battell remain'd against manifold Temptations of the devill , the World and the Flesh , and especially against the sacrilegious devourers of the Kirke rents , which will not bee wanting now with baites cunningly lay'd upon golden hookes to ensnare the greatest amongst you both in Kirke and State , but I beseech you in the words of our blessed Saviour to be wise as Serpents and milde as Doves , let no worldly consideration induce you to slide backe from the true meaning of our holy covenant with the all-seeing God ; who punished Saul in his Sonnes for the breach even of an unlawfull Covenant with the Gibeonites . [ 2. Sam. 21. ] Remember the supplication of the Generall Assembly at Edenburgh , given in to the Earle of Trawhaire [ sess. 23 Act. 2 ] his Majesties high Commissioner 12 Aug. 1639 recorded both in the publique Regester of our Kirke and Parliament , whereby to obviate malignant aspersions [ 2 Caroli Act. 5. sess. 7 Junij 1640 ] that branded us maliciously with an intention to shake off civill and dutifull obedience due to Soveraignty , [ verbatim ex Registro ] and to diminish the Kings greatnesse and authority , and for clearing of our loyalty ; Wee in our names and in the name of all the rest of the Subjects and congregations whom wee represent , did in all humility represent to his grace and the Lords , of his Majesties most honourable privie Councell , and declared before God and the World that wee never had , nor have any thought of withdrawing our selves from that humble and dutifull obedience to his Majestie and his government which by the descent , and under the Raigne of 107 Kings is most cheerfully acknowledged by us and our predecessors , and we never had , nor have any intention or desire to attempt any thing that may tend to the dishonour of God , or diminution of the Kings greatnesse and authority , but on the contrary acknowledging with all humble thankfullnesse the many recent favours bestowed upon us by his Majesty , and that our quietnesse , stability and happinesse , depends upon the safety of the Kings Majesties Person , and maintenance of his greatnesse and Royall authority who is Gods Vicegerent set over vs for the maintenance of Religion and administration of Justice , wee did solemnly sweare , not only our mutuall concurrence and assistance for the cause of Religion , and to the uttermost of our power with our meanes and lives to stand to the defence of our dread Soveraigne , his person and authority , in the preservation and defence of the true Religion , Lawes , and Liberties of this Kirke and Kingdom ; but also in every cause , which may concerne his Majesties honour , to concurre with our friends and followers in quiet manner or in armes , as wee should bee required of his Majestie , his Councell , or any having his authority , according to the Lawes of this Kingdome , and the duty of good Subjects . And though some malignant Spirits wrest maliciously Some words of our Covenant , Act. 3. contrary to the true meaning thereof , as if wee intended thereby to restrayne our allegiance contrary to the Apostles precept and nature of our duty , and make Religion a back-dore for Rebellion to enter in at ; if there bee any of the simpler zealous sort that conceive the Sense to be such , or if there bee any others that would make use of it for their politique ends , wee disclaime them : and I declare before God and the world that it was farre from the intention of those that contrived it , to wrong the King and his posteritie , as the plaine words of that Article in the close doe clearly beare ; and the foresaid supplication doth manifestly declare , their intent being only to have setled a conformity in Kirke government throughout all his Majesties dominions , which they conceived would have strengthened his Majesties authority and made him and his posterity more glorious : but since wee finde many invincible difficulties and intollerable inconveniences arise , chiefely from those who invited us to enter therein for their assistance in the accomplishment thereof in that Kirke , and so clearly that they intend to delude us with vaine glosses and distinctions to the destruction of true Protestant Religion , and Monarchicall government , and perceive , to our great griefe , that wee have beene abused with most false aspersions against his Majestie ; the most Religious , Prudent , and best of Kings : I doe further declare before God and the World that they are guilty of the breach of the Sacred Covenant , and that wee have discharged our duty thereof ( which is only promissory & conditionall as all oathes de futuro are ) by endeavouring to effectuate it quantum in nobis erat , and that wee are absolved in foro Poli & Soli of any oath or vow conteined therein , in so farre as concernes the setling of Religion in the Kirke of England and Ireland , and that wee are only bound thereby to preserve the Reformation of Religion in our own Kirke and Kingdome confirmed by his sacred Majesty in Parliament , and to restore our native King to his Just Rights , Royall Throne and Dignity , in as full and ample a manner as ever any of his Royall predecessors injoyed them , and that the mouthes of all Malignants may bee stopped , that it may not bee said Presbytery fetters Monarchy as Independency destroyes it , who cast up to us the holy league and covenant of France as a pattern on the mont of ours . Therefore I exhort and conjure you , again and again , in the bowells of our Lord Christ , and words of a dying man , especially my brethren of the Ministry ; as you expect a blessing from God upon this distressed , distracted Kirke and Kingdome , upon you and your posterity ; as you desire to remove Gods heavie Judgements from this miserable Land , the Sword and Pestilence , and what else may follow , which I tremble to thinke of ; to stand fast and firme to this poynt of your Covenant , which you were bound to before by the Law of God and of this Land , and never suffer your selves by all the gilded allurement of this world , which will prove bitter and deceitfull at last , to relinquish it : Stand fast to your Native King most gracious to this Land farre beyond all his predecessors ; none owes greater obligation to him then the Ministry and Gentry , let not an indelible charracter of Ingratitude lye upon us that may turne to our ruine . The Protestants of France when they were happy in the free profession of their Religion suffred themselves to bee abused and misled by some great ones unto a Rebellion against Lewis 13 , their Naturall King , which cost many of them their Lives and Estates and the losse of all their hostage Townes , and might have endangred their libertie of conscience , if the King had not beene very gracious to them , the Templers pride and ambition rendred them formidable to all Christian Kings and made them to bee cut off in the twinkling of an eye . The Jesuites are running hedlong to that same height ; and our Bishops , not contenting themselves with moderation , were made instruments of their own destruction ; as some of our brethren before by their Indiscretion inforced King James to set them up ; wherefore I beseech you my brethren of the Ministrie to carry your selves mildly toward all men , [ Tit. 3. ] and obediently towards the King and his subordinate Officers , [ Rom. 13. ] Preach salvation to your stocks , [ 1. Pet. 2. ] and meddle not with them that are seditious ; keepe your selves within the bounds of our blessed Saviours [ Prov. 24. ] Commission and doe not , as the Bishops did , intrench upon the civill Magistrates authority , that yee may live in Peace and Godlinesse together as becometh the messengers of the Lord Christ , non eripit terrestria qui Regna dat coelistia . God of his mercy grant you all , the Spirit of Love and Union that you may Joyne as one man to Redeeme the honour of this ancient Nation , which lyes a bleeding in Forraigne parts where it was once so famous for its valour and fidelitie even to forraign Kings ; to redeeme it I say even with your Lives and Fortunes according to your Solemne Covenant and the duty of your allegiance to your Native King ; consider I beseech you your own interests , besides honour and conscience , and never rest untill you have restored him fully to his Royall Throne and Dignity ; let us his Native Subjects , bee his best shield and buckler under God , to defend him from all enemies , and to transmit his Scepter to his posterity so long as the Sunne and Moone endureth , and let our forces bee imployed for the Restitution of the most Religious and Vertuous Queene of Bohemiae and her distressed Children , to their just Inheritance and for the pulling down of the Antichrist and enlarging of our Lord Christs Kingdome throughout all the World . C. Tacitus . In tanta Republicae necessitudine , suspecto Senatus , populique Imperio ob certamina potentium & avaritiam Magistratuum invalido legum auxilio , quae vi , ambitu , postremo pecunia turbabantur ; omnem potestatem ad unum reddire Pac is interfuit , non aliud discordanis Patriae remedium quam ut ab uno regeretur . FINIS . 
A87149	----	The speech of Major John Harris at the place of execution, near St. Mary Axe, on Monday the third of September, 1660. With his prayer immediately before his death; and his confession touching his appearing on the scaffold before White-Hall, at the most horrid murder of our late gracious Soveraign Lord King Charles. Harris, John, d. 1660. This text is an enriched version of the TCP digital transcription A87149 of text R207942 in the English Short Title Catalog (Thomason E1043_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87149 Wing H862 Thomason E1043_3 ESTC R207942 99866957 99866957 119246 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87149) Transcribed from: (Early English Books Online ; image set 119246) Images scanned from microfilm: (Thomason Tracts ; 154:E1043[3]) The speech of Major John Harris at the place of execution, near St. Mary Axe, on Monday the third of September, 1660. With his prayer immediately before his death; and his confession touching his appearing on the scaffold before White-Hall, at the most horrid murder of our late gracious Soveraign Lord King Charles. Harris, John, d. 1660. [2], 5, [1] p. printed for Nathaniel Bryan, London : 1660. Annotation on Thomason copy: "Sept. 4". Reproduction of the original in the British Library. eng Harris, John, d. 1660 -- Early works to 1800. Last words -- Early works to 1800. Execution and executioners -- England -- Early works to 1800. A87149 R207942 (Thomason E1043_3). civilwar no The speech of Major John Harris at the place of execution, near St. Mary Axe, on Monday the third of September, 1660.: With his prayer imme Harris, John 1660 1074 7 0 0 0 0 0 65 D The rate of 65 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 John Pas Sampled and proofread 2008-01 John Pas Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE SPEECH OF Major John Harris AT The place of Execution , near St. Mary Axe , on Monday the Third of September , 1660. With his Prayer immediatly before his Death ; And his Confession touching his appearing on the Scaffold before White-Hall , at the most horrid Murder of our late Gracious Soveraign Lord King Charles . London , Printed for Nathaniel Bryan , 1660. THE SPEECH OF Maj. John Harris , AT The place of Execution , on Monday the Third of September , near St Mary Axe : With his Confession , touching his appearing on the Scaffold at the horrid and most detestable Murder of our late Gracious Soveraign , &c. SInce the Exploit put upon the Ginny Mer-chant by Major John Harris ; who counterfeiting the Hand and Seal of Cromwel the Tyrant , presumed to demand some hundreds of pounds from them , ●y a spec●ous pre●ence of Authority & Commission from the said Tyrant , which he obtained ; And having something in Arrear , as he said , and falling into Poverty , Necessity invited him to use his Wits once more , ( which prov'd his last ; ) For , upon his going to one Mr. De Noy a Merchant , with a Guard of Souldiers , pretending the Lord Chancellors Warrant , he caused the doors to be broke open , entred the house , and carryed away about 12. pounds in money . From thence he went to Capt. Halls at Redriff , about 2 or 3 of the clock in the morning and in like manner entred his house , carrying away a very considerable sum : Which being done , he gave the souldiers 30 shillings to drink , and dismissed them , immediatly betaking himself to his house at Lambeth Marsh : But he was in few hours pursu'd , and by a Warrant apprehended , and committed to Newgate , where he remained till the last Sessions : At which being tryed , he was found guilty of Burglary , and received Sentence of Death to be executed near St. Mary Ax , not far from the place where the Merchant lived : Which accordingly on Monday the 3d instant , was put in execution , being carryed from Newgate , with his Coffin , in a Cart ; But before we proceed to his Speech , we shall only give a touch of his Confession ; Which was , That he protested against the having any hand in the late Kings Death , and that he was onely upon the Scasfold with a half pike , being commanded thither by some Commission-Officers , &c. But the time of execution drawing nigh , he was required to hasten ; & being come to the place where he was to breath his last he addressed himself to the People ( wringing his hands ) as followeth : CHristian Friends , As my time in this world is very short , so is the breath of my Nostrils ready to depart ; I am exceeding faint and weak the Lord ( in mercy ) inable me to undergo this bitter Cup ; the Dregs , I confess , I deserve ; but I hope God will forgive me my sins , since I conceive it is very much his pleasure to bring me to this place for the sins that I have committed . It is the Lords affliction , blessed be his Name . And though I desire , as I am carnal , that this Cup may depart from me , yet not my wil , but the Lords be done . Death brings unto the Godly an end of sinning , and of all miseries due unto sinne , so that after death there shall be no more sorrow , nor cry , or pain , for God shall wipe away all tears from our eyes ; by death our soules shal be delivered from thraldom , and this corruptible body shall put on incorruption , and this mortal immortality . I beseech you pray for me , and joyn with me in this my last prayer . His Prayer a little before his Death . WElcome blessed hour , welcome Death , the period of my Pilgrim●ge , the term of my Bondage , the end of my Cares , the close of my sins , the bound of my Travels , the Gaol of my Race , and the Haven of my hopes ; I have fought a long fight in much weaknesse , I have finished my course though in great faintnesse , and the Crown of my joy is , through the strength of Divine Grace , I have kept the true Faith : And now what is my hope ? my hope Lord Jesus is even in thee , for I know that thou my Redeemer livest , and that thou wilt immediatly receive my Soul , and raise up my body also at the last Day . And now , O Lord , let thy Spirit of Comfort help mine infirmities , and make supplication for me with sighs and groanes that cannot be expressed ; I submit my self wholly to thy Will , I commit my Soul to thee as my faithfull Redeemer , who hast bought it with thy most precious blood . I confess , I know no name under heaven by which I may be saved ▪ but thine my Jesu , my Saviour ; I re●ounce all confidence in any merits save thine . I thankfully acknowledge all thy blessings I unfainedly bewail all my sinnes , I stodfastly believe all thy promises , I heartily forgive all my Enemies , I willingly leave all my Friends , and I entirely long for thy coming . Come Lord Jesus come quickly ; Lord Jesus receive my Spirit . Then pulling his Cap over his Eyes , he prayed again very fervently , putting up divers short E●aculations ; As , Father into thy hands I commend my Spirit , for thou hast redeemed it ; O God , thou God of Truth ; Lord Jesus , receive my Soul ; Sweet Saviour into thy hands I commit my Spirit ; and so he yielded to Death . FINIS 
A87169	----	The speech of Maj. Gen. Harison, upon his arraignment, tryal, and condemnation; with the sentence of death pronounced against him, to be hang'd, drawn, and quarter'd As also the speeches of Alderman Tich Mr. burn, Hugh Peters, Col. Axtel, and Col. Lilburn; at the sessions house in the Old Bayley, before the most honourable Lords, and others His Majesties commissioners of Oyer and Terminer; upon the reading of the charge and indictment of high-treason, that they had wilfully, maliciously, and trayterously, advised, abetted, assisted, contrived, and compassed the death of our late dread soveraign Charles the first by the grace of God of ever blessed memory King of England, Scotland, France, and Ireland, defender of the faith, &c. This text is an enriched version of the TCP digital transcription A87169 of text R231005 in the English Short Title Catalog (Wing H913A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87169 Wing H913A ESTC R231005 99896634 99896634 170765 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87169) Transcribed from: (Early English Books Online ; image set 170765) Images scanned from microfilm: (Early English books, 1641-1700 ; 2429:16) The speech of Maj. Gen. Harison, upon his arraignment, tryal, and condemnation; with the sentence of death pronounced against him, to be hang'd, drawn, and quarter'd As also the speeches of Alderman Tich Mr. burn, Hugh Peters, Col. Axtel, and Col. Lilburn; at the sessions house in the Old Bayley, before the most honourable Lords, and others His Majesties commissioners of Oyer and Terminer; upon the reading of the charge and indictment of high-treason, that they had wilfully, maliciously, and trayterously, advised, abetted, assisted, contrived, and compassed the death of our late dread soveraign Charles the first by the grace of God of ever blessed memory King of England, Scotland, France, and Ireland, defender of the faith, &c. Axtel, Daniel, d. 1660. Lilburne, Robert, 1613-1665. Peters, Hugh, 1598-1660. [2], [6] p. printed for Charles Gustavus, London : 1660. Reproduction of original in the Folger Shakespeare Library. eng Harrison, Thomas, 1606-1660 -- Trials, litigation, etc. -- Early works to 1800. Axtel, Daniel, d. 1660 -- Trials, litigation, etc. -- Early works to 1800. Lilburne, Robert, 1613-1665 -- Trials, litigation, etc. -- Early works to 1800. Peters, Hugh, 1598-1660 -- Trials, litigation, etc. -- Early works to 1800. Charles -- I, -- King of England, 1600-1649 -- Early works to 1800. Trials (Treason) -- Early works to 1800. Regicides -- Early works to 1800. Last words -- Early works to 1800. Great Britain -- History -- Puritan Revolution, 1642-1660 -- Early works to 1800. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660 -- Early works to 1800. A87169 R231005 (Wing H913A). civilwar no The speech of Maj. Gen. Harison, upon his arraignment, tryal, and condemnation; with the sentence of death pronounced against him, to be han [no entry] 1660 1699 15 0 0 0 0 0 88 D The rate of 88 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-06 Mona Logarbo Sampled and proofread 2007-06 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE SPEECH OF Maj. Gen. Harison , UPON His Arraignment , Tryal , and Condemnation ; WITH The Sentence of Death pronounced against him , To be Hang'd , Drawn , and Quarter'd . As also the Speeches of Alderman Tich Mr. burn , Hugh Peters , Col. Axtel , and Col. Lilburn ; At the Sessions House in the Old Bayley , before the most Honourable Lords , and others His Majesties Commissioners of Oyer and Terminer ; Upon the reading of the Charge and Indictment of High-Treason , That they had Wilfully , Maliciously , and Trayterously , Advised , Abetted , Assisted , Contrived , and Compassed the Death of our late Dread Soveraign Charles the First by the Grace of God of ever blessed Memory King of England , Scotland , France , and Ireland , Defender of the Faith , &c. London , Printed for Charles Gustavus , 1660. The Speech of Major Gen. Harrison , Sir Hardress Waller , and Hugh Peters , at Justice-Hall in the Old-Bayley ; upon the reading of the Bills of Indictment , &c. THe Bill of Indictment being ( on Tuesday last ) read at Hicks-Hall , against those unjust Judges , who contriv'd , arraign'd sentenc'd , and executed that most vertuous Prince our late Soveraign King Charles the First of ever blessed Memory ; And the said Bill being found by the Grand Jury of Knights and Gentlem●n of quality of the County of Middlesex , on Wednesday ( Octob. 10. ) Twenty eight of those whom the Grand Jury had found , were brought from the Tower to Justice Hall in the Old Bayley before the most honorable Lords , and other His Majesties C●mmissioners of Oyer & Terminer ; the names of the Prisoners were , Sir Hardress Waller , Thomas Harrison , Robert Tichburne , William Heveningham , Henry Marten , Robert Lilburne , John Carew , Isaac Pennington , Owen Roe , John Jones , John Cook , Henry Smith , John Downs , George Fleetwood , Thomas Wait , Simon Meye , Hugh Peters , Thomas Scot , Gilbert Millington , Adrian Scroop , Gregory Clement , Edmund Harvey , Vincent Potter , Augustine Garland , James Temple , Francis Hacker , Peter Temple , Daniel Axtel . The Court being sate , called three Prisoners to the Bar , viz. Sir Hardress Waller , Col. Harrison , William H●venningham . The first was Sir Hardress Waller , which with the two others were indicted to this purpose following : That they together with Oliver Cromwel , Henry Ireton , Robert Titchbourn , Isaac Pennington , Robert Lilburn , John Hewson late of the City of Westminster Shoo-maker , &c. had Wilfully , Maliciously , and Traterously , Advised , Abetted , Assisted , Contrived , and Compassed the Death of Our late Dread Soveraign CHARLES the First , by the Grace of God of ever blessed Memory , King of England , Scotland , France , and Ireland , Defender of the Faith , &c. Sir Hardress Waller began to excuse his long being out of England , and unacquaintance with English affairs ; But eing bid to answer positively , whether he was Guilty or not Guilty of the High Treason whereof he had been indicted , and then Arraigned , answered , Guilty . The next was Col. Thomas Harison , who at the first refused to hold up his Hand , till the Lord Chief Baron , Judge Forster , and other Judges told him his duty in that particular : After which , he said , I confess it is but a Formality , and therefore I will do it ; and so held up his Hand : Bu● several times offered to sally out into Discourses , refusing to answer Guilty or not Guilty , till the Judges declared the necessity of answ●ring one of the two , which they were forced to do divers times before he would be brought to give an Answer , but at last he did , and said , Not Guilty . William Heveningham answered the like ; but Col. George Fleetwood pleaded Guilty without any demur . These being dismist , Isaac Pennington , Henry Marten , Gilbert Millington , Robert Titchbourn , Owen Roe , Robert Lilbourn , were called to the Bar. Isaac Penningtons Age gave him not time to make long Apologies , for he very suddenly answered not Guilty ; so did Gilbert Millington , and Owen Roe . Henry Marten being the next began to Quibble with the Court , and to deny his name to be mentioned in the Act ; whereupon the Court were put to the trouble of calling for the Act of Oblivion , and there read his name ; but he answered , that his name was Marten not Martin , as in the Act expressed . But being told they knew him to be the Man , let his name be what it would , was bid to answer , who then said , not Guilty . Titchbourn being next , began to excuse his want of skill in Law affairs ; pleading , that he was before very Wise , Learned , and Judicious Lawyers , and that being unable to plead for himself , desired the Court to assign him Councel to assist him therein : To which it was answered , that he was not yet come to his Tryal , but onely Arraigned ; and asked him Guilty or not Guilty ? to which he could not tell what to answer ; He said he did acknowledge part of the Indictment . But being told he must say Guilty or not ; answered , not Guilty . So did Lilburn and all the rest . Col. Daniel Axtel desired he might have the liberty of an English-man , that the Law was his Birth right , and so he might lawfully claim it , That he did conceive there was Law in his Case , and so desired to have Councel in it , That he did believe the Parliament — But there he was bid to plead to the Indictment , Guilty or not Guilty ; which after much roving , and being told the danger of standtng Mute , he answered , Why then , not Guilty . And being asked by whom he would be tryed he did not answer ; at which one bid him answer , By God and his Countrey . But he answered , he could not do so ; For he did not believe God to be there . In conclusion , he said , He would be tryed by the Lord Iesus Christ , and by his Countrey , Hugh Peters being asked whether he was guilty of the High Treason whereof he was Indicted , he lifted up his hands and eyes , and said ; Guilty ? No not for ten thousand Worlds . 'T is probable , he may have regret of Conscience , for ushering in his former Doctrines ( or rather Blasphemies ) of Heresies and Rebellions ; and with the Penitent thus contemplate with a ferve●t Spirit O miserable and wretched Souls , to use such Barbarisme against our Gracious Soveraign , and Protes●●●● 〈…〉 ay the wisest of men and the b●st of Princes . O s●d and mis●rable are all those who have committed such horrid impiety in the assassinating of their most Gracious Soveraign , that whosoever heard thereof ▪ it could not but make both his Ears to tingle , his heart to faint , and his knees to tremble . O it was we that in a tumultuous and disloyal way made Covenants to oppose the King , and countenance that Empostress Maiden who ( pretending to Enthusiasmes ) perswaded the People to Rebellion , and blasphemed Christ by the name of Covenanting Iesus . It was We that was the Cause of the late execrable Miseries throughout the three Kingdoms ; Good God what Advocate shall We have to plead for Us at the Barre of Gods Iudgement , now ●hou art calling for us to make an account of these things ? when Inquisition is made for blood , and the cry of the Soules under the Altar shall obtain their desired vengeance upon Us . How hath every loyal Bre●st shrunk ▪ and every faithful Soul thrill'd at the horror of that fatal blow , which at one stroak murdered not onely one Prince , but three Kings in one , the best of men , and three Kingdoms , the most flourishing of all People , and in them the most Royal Blood of Imperial Majesty , the purest of all Religions , the justest of all Laws , the wisest Constitution of all Governments , and ( had we known our own happiness ) the happiest of all people ? What Tongue of Men or Angels can sufficiently express the detestation of that bloody fact that separated the best of heads from so lovely a body ? The best of Kings from his most Loyal Subjects ? The best of Husbands from a most affectionate Wife ? The best of Fathers from most sweet and dutiful Children ? And the best of Masters from Thousands of most happy Servants . In a word , the horridness of that transcendent impiety was such , that ( next to the murdering of our most blessed Saviour ) it was the most accursed act that ever yet was perpetrated upon the face of the Earth . On Thursday Major General Harrison was again brought to the Bar , and pleading to his Indictment , after some time spent thereupon , he was brought in Guilty , and received Sentence to be Drawn , Hanged , and Quartered ; Upon pronouncing whereof , he said , The Lords Will be done , although ye kill the Body , yet ye cannot hurt the Soul . FINIS . 
A89601	----	A true copy of the paper delivered by Margaert [sic] Martels own hand, before she went to the place of execution, July the 16th, 1697 Martel, Margaret, d. 1697. 1697 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A89601 Wing M817A ESTC R43702 42475113 ocm 42475113 151246 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89601) Transcribed from: (Early English Books Online ; image set 151246) Images scanned from microfilm: (Early English books, 1641-1700 ; 2251:23) A true copy of the paper delivered by Margaert [sic] Martels own hand, before she went to the place of execution, July the 16th, 1697 Martel, Margaret, d. 1697. 1 sheet ([1] p.). Printed by Mary Edwards ..., London : [1697] Reproduction of original in: Newberry Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Last words. Women murderers -- England -- Early works to 1800. Broadsides -- London (England) -- 17th century. 2007-07 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Pip Willcox Sampled and proofread 2007-08 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A True COPY of the PAPER DELIVERED by MARGAERT MARTELS own Hand , Before she went to the Place of EXECUTION . July the 16th . 1697. O God most Powerful , Eternal Father , for to make you an Honourable restitution , I accept most freely the Sentence of my Death , in Punishment of my Crimes , for the which you had abandoned me by a just Judgment , for having left my Religion these many Years , and professed another , in the which I always lived ill , being not obliged to declare my self to any one , who might have hindred me from following my unruly Inclination . O God of Goodness , make me sensible of the works of your Mercies , and do not Judge me in the rigour of your divine Justice , because I ought not to expect nothing from you , but severe Punishments , by reason of the multitude of my Offences , which were very enormous ; Nevertheless hoping in your Goodness , and in your infinite Charity , I presume to beg of you that you , will be plesaed to give me a sincere and sure repentance ; I beg of you by your most holy Name and the Love that is born for you , I beg of you again ( O my God ) by my Saviour and Redeemer Jesus Christ : By his Life and Miseries , by all his Injuries , Disgraces , and Torments that he endured by his Death , and by his Blood that was Spilt for me on the Cross . O Divine Jesu , remember that you have assured us , that you did not come for the Just but for Sinners ; and that you did not seek their Death , but rather Repentance ; Convert me then , O my Adoteable Saviour , I beg it of you by the infinite Greatness of your Mercy , for 't is by that alone , which I hope to obtain Pardon and Remission of my Sins . My God , I declare before Heaven and Earth , that now I die in the Faith and Union of the Holy Catholick , Apostolick and Roman Church , and I firmly believe , what it believes and teaches . O Holy Virgin Mother of Mercy , Pray for me , and defend me from the malice of Devils ; O Angel , Guardian of my Soul , defend me at this hour , and do not abandon me till you have conducted me to the Throne of God. O my Adorable Saviour Jesus Christ , put your Cross , and the infinite merits of your precious Blood , between your Judgment , and my Soul : Save me , my God , for my death and my Salvation are in your hands . Into your hands my God , I recommend my Soul. Jesu Maria , Jesu Maria , Jesu Maria , Jesu Maria , Jesu . LONDON , Printed by Mary Edwards in Nevils-Court in Fetter-lane . 
A89602	----	A true translation of a paper written in French, delivered by Margaret Martell to the under-sheriff at the time and place of her execution, at Suffolk-street end, July 16, 1697, for the barbarous murther of Elizabeth Pullen, wife of Paul Pullen, Esq. Martel, Margaret, d. 1697. 1640 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A89602 Wing M817B ESTC R43703 42475114 ocm 42475114 151247 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89602) Transcribed from: (Early English Books Online ; image set 151247) Images scanned from microfilm: (Early English books, 1641-1700 ; 2251:24) A true translation of a paper written in French, delivered by Margaret Martell to the under-sheriff at the time and place of her execution, at Suffolk-street end, July 16, 1697, for the barbarous murther of Elizabeth Pullen, wife of Paul Pullen, Esq. Martel, Margaret, d. 1697. 1 sheet ([1] p.). Printed for E. Mallet ..., London : 1697. Imperfect: tightly bound with loss of print. Reproduction of original in: Newberry Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Last words. Women murderers -- England -- Early works to 1800. Broadsides -- London (England) -- 17th century. 2007-07 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Pip Willcox Sampled and proofread 2007-09 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A true Translation of a Paper written in French , delivered by Margaret Martell to the Vnder-Sheriff at the Time and Place of her Execution , at Suffolk-street end , July 16. 1697 , for the barbarous Murther of Elizabeth Pullen Wife of Paul Pullen , Esq Published by Authority . ALmighty God , Eternal Father , in obedience to the ignominious Penalty which thou hast inflicted upon me , I most willingly submit to the Decree of my Death for the Punishment of my Crime ; to the committing of which , in the Justice of thy Judgments , thou didst abandon me , for having as I believe abandon'd my Religion , which I renounced some Years ago to profess another Religion , ●n the Profession of which I have always been a bad Liver , as having no Obligation upon me to declare my self to any Person who could hinder me from following my irregular Inclinations . O God of Goodness , cause me to feel the Effects of thy Mercy ; and ●udg me not according to the Rigour of thy Divine Justice , because I cannot expect any thing from it but severe and rigorous Punishments , by reason of the Greatness of my Crimes , which are most enormous : Nevertheless , hoping in thy infinite Goodness and Mercy , I take the Boldness to beseech thee that thou wouldest be pleased to grant me a sincere and real Repentance . To this purpose I implore thee , by thy holy Name , and for the Sake of the Love which thou bearest thy self ; I implore thee also , O God , for the sake of my Lord and Redeemer Jesus Christ , who redeemed me , by his Life and Sufferings , by all the opprobrious Injuries and Pains which he endur'd , by his Death , and by his Blood spilt for me upon the Cross . O Divine Jesus , be pleased to call to mind that thou hast assured us , That thou didst not come to save the Righteous , but Sinners ; and that ●hou dost not desire the Death of a Sinner , but that he should turn ●rom his Wickedness , Turn me therefore from my Wickedness ; O my most adorable Saviour ; I beg it of thee through the infinite Greatness of ●hy Mercy , for it is by that alone by which I hope to obtain the Pardon ●nd Remission of all my Sins . My God , I declare , before God and the World that I now dye in the ●aith , and in the Communion , of the Holy Roman Catholick and Apo●tolick Church , and that I stedfastly believe whatever she believes and ●eaches . O holy Virgin , Mother of Grace and Mercy , pray for me , and defend me from the Malice of the Devils . Most faithful Guardian Angel of my ●oul , preserve me at this Moment , and forsake me not till thou hast conducted me before the Throne of God. O my adorable Saviour Jesus Christ , put thy Cross , and the infinite Merit of thy Blood , between thy Judgments and my Soul. Save me , my God , for my Destiny and my Salvation are in thy Hands . Into thy Hands , my God , I resign my Soul. Jesus , Maria ; Jesus , Maria ; Jesus , Maria ; Jesus , Maria ; Jesus . LONDON , Printed for E. Mallet in Nevil's - Court in Fetter-Lane , 1697. 
A63971	----	The Protestant Martyrs: or, The bloody assizes Giving an account of the lives, tryals, and dying speeches, of all those eminent Protestants that suffered in the west of England, by the sentence of that bloody and cruel Judge Jefferies; being in all 251 persons, besides what were hang'd and destroyed in cold blood. Containing also, the life and death of James Duke of Monmouth; his birth and education; his actions both at home and abroad; his unfortunate sentence, execution and dying-words upon the scaffold: with a true copy of the paper he left behind him. And many other curious remarks worth the reader's observation. Tutchin, John, 1661?-1707. 1688 Approx. 73 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A63971 Wing T3382AA ESTC R220942 99832326 99832326 36798 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63971) Transcribed from: (Early English Books Online ; image set 36798) Images scanned from microfilm: (Early English books, 1641-1700 ; 2139:17) The Protestant Martyrs: or, The bloody assizes Giving an account of the lives, tryals, and dying speeches, of all those eminent Protestants that suffered in the west of England, by the sentence of that bloody and cruel Judge Jefferies; being in all 251 persons, besides what were hang'd and destroyed in cold blood. Containing also, the life and death of James Duke of Monmouth; his birth and education; his actions both at home and abroad; his unfortunate sentence, execution and dying-words upon the scaffold: with a true copy of the paper he left behind him. And many other curious remarks worth the reader's observation. Tutchin, John, 1661?-1707. 16 p. : ill., ports. printed by J. Bradford, at the Bible in Fetter-Lane, London : [1688?] By John Tutchin. Publication date conjectured by Wing. Title page contains eleven engraved portraits. Reproductions of the originals in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jeffreys, George Jeffreys, -- Baron, 1644 or 5-1689 -- Early works to 1800. Monmouth, James Scott, -- Duke of, 1649-1685 -- Early works to 1800. Last words -- Early works to 1800. Bloody Assizes, 1685 -- Early works to 1800. Martyrs -- Great Britain -- Early works to 1800. Great Britain -- History -- 1660-1714 -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Pip Willcox Sampled and proofread 2007-09 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The PROTESTANT Martyrs : OR , THE Bloody Assizes , Giving an Account of the Lives , Tryals , and Dying Speeches , of all those Eminent Protestants that suffered in the West of England , by the Sentence of that Bloody and cruel Judge Jefferies ; being in all 251 Persons , besides what were Hang'd and destroyed in cold Blood. CONTAINING ALSO , The Life and Death of James Duke of Monmouth ; His Birth and Education ; his Actions both at Home and Abroad ; his Unfortunate Adventure in the West ; his Letter to King James ; his Sentence , Execution and Dying-Words upon the Scaffold : With a true Copy of the Paper he left behind him . And many other curious Remarks worth the Reader 's Observation . portraits of the executed LONDON : Printed by J. Bradford , at the Bible in Fetter-Lane , The Protestant Martyrs Or , The Bloody Assizes , &c. THE most Illustrious Prince James Duke of Monmouth is not , for the Illustriousness of his Descent , inferiour unto any Prince in Europe , being descended from the Loins of the most Renowned Monarch , King Charles the Second ; and also his Eldest Son : By which Royal Extraction he is descended from the incomparably wise and vertuous Prince , the Royal Martyr Charles the first and his Illustrious Consort Henrietta Maria de Bourbon Daughter of the Great King Henry the Fourth of France : From which two ancient and Illustrious stocks , he was ingrafted into all the Royal Families of Europe , and hath concentred in his Princely Veins some of their Royal Blood ; being thereby allied to all those great Personages that are of the most high and Illustrious Quality in Europe ; viz. James Duke of York , William of Nassaw Prince of Orange , the Lady Madamoiselle Queen of Spain , and her Sister Madame de Valois , Daughter of the Duke of Oleance , and the late Princess Henrietta ; also to Charles Prince Elector Palatine of the Rhine : His Highness Rupert , Lewis the fourteenth King of France , now reigning ; and many other Princes and Potentates of Europe ; which is abundantly sufficient to demonstrate the Nobility of his Birth , and the Illustriousness of his Extraction . But to render him yet more Eminent , it pleased his Royal Father to dignifie him with severel Magnificient Titles , and to confer upon him the several Great Offices following , vz. Duke of Monmouth and Bucclugh , Earl of Doucaster and Dalkeith . Lord Scott of Tindale , Whinchester and Askdale , Lord Great Chamberlain of Scotland , Lord Lieutenant of the East-Riding of Yorkshire , Governour of his Majesties Town and Cittadel of Kingstone upon Hull , Chief Justice in Eyre , of all his Majesties Forrests , Chaces , Parks and Warrens on the South-side of the River of Trent . Lord General of all his Majesties Land-forces , Captain of his Majesties Life-Guards of Horse , Chancellor of the University of Cambridge , Master of the Horse to his Majesty , one of the Lords of his Majesties most Honourable Privy-Council , and Knight of the most noble Oder of the Garter . All which Places he discharged with so much Honour and Fidelity , that the most inveterare and implacable of his Enemies notwithstanding all their noise and clamour against him , were not able to produce one single instance wherein he acted otherwise . Besides his honour at home , he had likewise been highly honoured abroad , by having the Honour to command an Army in Flanders as Lieutenant-General under the French King , whose continual success and numerous Victories in Flanders may be chiefly attributed to the Conduct and Valour of the Great Monmouth . He was born at Rotterdam , April 9. in the year 1649. in the very heat of our unnatural Broils . About the year 1656. his Mother was sent a Prisoner to the Tower of London , as appears by a Warrant from the Protector , July 12. 1656. to Barkstead , then Lieutenant of the Tower , whereby he discharged Mrs. Lucy Barlow from her Imprisonment . The Officers found a Grant when she was apprehended , signed Charlet R. by which she had an Anuity or yearly Pensiod of five thousand Livres granted to her for her Life , with an Assurance to better the same when it should please God to restore him to his Kingdom , and it was subscribed by his Majesties command Edward Nicholas . During her abode about London , the Cavilears as the Loyalists were then call'd , carried themselves towards her with a profound Reverence and awful Respect , treating her 〈…〉 Person serving her on the Knee . An English Nurse was provided 〈…〉 and both for privacy , Lodged at the House of Mr. Claes Ghysen a Merchant living at Schiedam about a Mile from Rotterdam , his Mother lodging at the same time at the House of Mrs. Harvey , Mother to the famous Doctor Harvey , and lived in abundance of Pomp and Splendor , having a Gentleman and other Servants to attend her . Some time after he had been there at Nurse , his Mother being desirous to see him , took her Gentleman with her , who at a place where she called by the Way to , to pay a Visit , desired to be excused for some small time , from attending on her , till he had dispatched some extraordinary Business which he pretended , promising to return again immediately , and having obtained her Permission , away he went ; but like an ungrateful and treacherous Villain , repaired immediately to Mr. Ghysens at Schiedam , where the Princely Babe was nursed , and pretending to be sent for that purpose to his Mother , carried him and the Nurse both away . His Lady waited his coming with abundance of patience , but at length Night drawing on , and no Gentleman appearing , she began to suspect her self to be abused , whereupon a Gentleman offering to wait on her thither , she presently posted away , and being arrived , and finding her Son gone , I want Words wherewith to express her grief , and surprize ; she rent her Apparel , tore the Hair from off her Head , and with whole showers of Tears bewailed the greatness of her Loss , and the deplorableness of her Condition , yet suffered not Grief to prevail so far , as to make her uncapable of endeavouring to Right her self ; whereupon she presently gave order for the providing Horses , which being ready , she presently posted away to Maesland-Sluce , riding all Night , she suspected that he was carried thither , in order to be transported to England , there having been some inquiry made after him , she arrived there early in the Morning , just as the Sieur Newport , one of the Lords of the State , and the Maesland were taking Boat for the Hague , those that were with her , advised her to make her Application to him as the likelieft Person to assist her , telling her that he could English , whereupon she addressed her self to him in that Languish , discovering to him the Condition of her self and Son , and the Relation they stood in to the King of England , with the Circumstances of his stealing away , and pulling out a handful of Gold , If Money will do it , said she , I will spare for no Charges ; imploring his help and assistance for the recovery of that Royal Treasure ; this occasioned abundance of People flocking about them to learn the occasion of her Address , wherefore he advised her to go into some House and make no noise about it , lest she thereby prevent the accomplishing her desire , which she did , and he presently ordered a general search to be made , and that no Ships should go off till they were searched , notwithstanding which they could make no discovery of him till about 10 or 12 days after , when he was found at Loesdymen , where he had been all that time concealed , and having to her inexpressible Joy recovered him , she took a stately House at Boscal , where they resided for some time . Upon his Majesties going for Scotland , in June 1650. he was committed by his Majesty to the care of his Illustrious Grandmother , who lived then at the Par-le-Roy in Paris , and was by her committed to the care of one Goff belonging to her Majesty , charging him to provide a good careful Nurse for him , which he did accordingly , commending to her Majesty one Mrs. Miles ▪ a Gentlewoman that belonged likewise to her Majesty . The Beauty and Make of his Person , and the Majesty of his Port and Cerriage , even whilst an Infant , plainly discover'd the Greatness of his Birth , and the largeness of his Soul , and every succeeding Year of his Childhood , and afforded new Promises and Hopes that he would prove an Illustrious Branch of growing Honour ; making an Early Discovery even at that tender Age , not only of a Great and Princely Spirit but also of an extraordinary Goodness and Sweetness of Nature , seeming to have that even and well-biassed Temper of Mind radicated in his very Nature , which other Men with extraordinary Industry and help of Philosophy and Religion hardly acquire , when arrived at Years of Maturity . Nor were his Inclinations to Vertue more admirable than the desire he had to learn useful and solid Arts , his Genius rendring the Study and Exercises thereof , far more acceptable to him , than the Vanity of the most exquisite Divertisements . Wherefore when he was about 8 or 9 Years of Age , he was taken from Goff , and committed to the Care of Mr. Ross , a Gentleman , who after His Majesty's Restauration , went Secretary to the Honourable Henry Coventry Esquire , ( in his Embassy to Sweden ) and sent to Julen , a Place about 7 Leagues from Paris , there to be accommodated with Learning , and fitted for those great Employments which God and Nature as well as His Majesty had designed him for , in the future part of his Life . He went there by the Name of Mr. Crossts Soon after His Majesty's happy Restauration ▪ he commanded Mr. Ross to turn away all his former Servants , and entertain new ones more suitable to his Quality ; and to demonstrate his Paternal Love , and to render his own Happiness the more compleat , ordered him to be brought to Court , that so he might always have him in his Royal Presence ; whereupon he was provided with Gentlemen and Pages to wait on him , together with a rich Coach and 6 stately Horses , a Coach-man , Postillion , Groom , and Foot-men in good Liveries , wherewith he set forward towards England . About July , 1662. he came to Calis , where he imbarked for England ; he Landed at Dover from whence he came by Land to London , and not finding his Majesty there , he presently repaired to Hampton-Court , where His Mejesty then resided , by whom he was received and imbraced with all the Demonstrations of Joy imaginable ; and about the middle of August , he came with the Court to White-Hall , where His Majesty was pleased to appoint him his Lodgings in the Privy Gallery . Soon after His Majesty was pleased to make him a Peer of this Realm , by Creating him Duke of Arkeny , which Title was after changed for that of Monmouth ; and the Cap and Robes being presented to him , in the ensuing Parliament he took his Seat in the House of Peers . In April , 1663. he was with the usual Solemnity installed Knight of the Garter at Windsor . This was followed by that which made his Happiness yet more full and compleat , His Majesty being pleased to consent to a Contract of Marriage between his Grace and the only surviving Child , and sole Heir of the late Earl of Bucclugh , a Lady reputed to be the greatest Fortune , and to have the largest Dowery in the Three Kingdoms , her incomparable Vertues , and surprising Beauty , being no way inferior to ( but rather exceeding ) her Portion ; her Mother , the Countess of Wembs , being consulted about the Match , having received satisfaction from His Majesty in whatsoever she proposed , she willingly gave her Consent , and the Marriage was speedily Celebrated with extraordinary Pomp and Splendor , to the great Content of His Majesty , the Queen's Mother , and the whole Court. Soon after this , upon the Resignation of the Lord Brandon Gerard , his Father King Charles , created him Captain of his Life-Guard , and admitted one of his Majesty's most Honourable Privy-Council . In the Year 1672. the French King Lewis XIVth . made great Preparations for a War against the Datch , in which King Charles engaging , the Duke was sent to Command the English , whose Gallantry and Bravery was sufficiently admir'd by all present , where was the French King himself . He was attended by a numerous Train of English Volunteer Gentlemen . With this vast Army the French sat down before Orsoy and Rhinberg , which presently surrender'd : From thence they march'd to Wisel , accounted an Invincible City , which after 4 Days Siege was deliver'd up ; also Duysbury surrender'd , without venturing the Brunt of a Storm . This Success of the Fren●h so terrify'd the Hollanders , that they abandon'd their Towns as fast as the Enemy approach'd to take Possession of them ; nay , and of some they invite them to be Masters ; for the City Vtrecht , with the whole Province , in which were Nine Fine Cities besides Vtrecht it self , receiv'd a French Garrison : Zutphen and Arnheim follow'd the same Fate ; and such a rapid Progress was made by the Arms of France , that by the 28th of June , they were advanc'd within 4 Leagues of Rotterdam , and the same distance from Amsterdam . Never was any State nearer Ruin than that of Holland at this time ; and where the Policy of England could be to assist them in such an Expedition , has I believe been dearly experienc'd since ; for it was no small Assistance they receiv'd from the Succours under the D. of Monmouth , which will more particularly appear in another Campaign ; for this being ended , the Duke took his Leave of the French King , who highly extoll'd his Conduct and Personal Bravery , and passing through Flanders , arriv'd safely in England , and was joyfully receiv'd , especially at Court ; but he was in solemn manner welcom'd home by his Dutchess , who was soon after , August 26●h . happily brought to Bed of a Son , which was Christened Charles , and died soon after . About November following , having taken Leave of the King , he set out again for France , where he was received in a very splendid manner by the French King and the Nobility ; and being arriv'd at Calais , Dec. 18 th . he sent an Express to his Majesty , to acquaint him that the Prince of Orange was on the 15th sat down with his Army before Char eroy , and that there was great Expectation in those Parts , what would be the Issue of that Enterprize . The Duke was highly welcom'd in all the Places through which he pass'd , and return'd to England again before the opening of the Campaign ; at what time he attended the King of France into the Field , and is remarkably distinguish'd in History for his Conduct and Valour at the Siege of Maestrich , and came into England afterward with great Applause . But the next Year the Scale turn'd , and the Duke ( as General of his Father 's Forces ) commanded against the French in Conjunction with the Dutch , always behaving himself with singular Conduct and Personal Bravery . What happen'd otherwise concerning him , is hardly Material . He grew into Love and Favour with the People , which appear'd in the Business of the Walisea Race , for which he was taken into Custody ; he was also Banish'd ; but we shall pass over all these things , and come nearer to the Design in hand , which is the Business of the West , in which we shall comprehend his Death . King James IId . being ascended the Throne , and the Duke of Monmouth then abroad , and being sufficiently stunn'd with the unexpected News of the Death of King Charles , having enter'd into a League with the Earl of Argyle , putting great Confidence in his own Courage , and a vain Assurance of a Popular Affection and Assistance , bore up himself against all pretended Difficulties , and with three small Ships , and between Threescore and Fourscore Men , landed about the 12th of June at Lyme in the West of England , while the Parliament was sitting : A Romantick kind of Invasion , and scarce parallel'd in History ; yet with this handful of Men , and afterward with the common People that join'd him , without Arms , Provisions , Martial Discipline , Money , or any one place to retire to in case of Accidents , did this Brave unfortunate Man bid fair for a Crown . He landed , as was said before , at Lyme in Dorsetshire , where he increas'd his Number to One hundred and Fifty , from thence he march'd to Taunton , where he was Proclaim'd King , and Men flock'd to him , and Listed under him as fast , as if he had already been Master of the whole Country . After staying there a while , he marched in some kind of Order to Bridgwater , still increasing his Numbers ; from thence to Bath , where he was denied Entrance , the Train'd-Bands still flying two Days March before him , by Order from the Court , to give pretence to the King to raise more Forces . At Philips Norton , by a Surprize or Ambush , he cut off the best part of a Troop of Horse , the Duke of Grafton narrowly escaping with his Life . With this Success he marched within 2 Miles of Bristol , where a Consult being held , he was advised not to enter that City , but to retreat back to Bridgwater ; which was the first thing that dishearten'd his Party , and hinder'd many from joining with him : Whereas if he had entred Bristol , where there was no Force to oppose him but the Train'd-Bands , and the generality of them for him , not only in their Hearts , but in open Discourses and drinking his Health , he might have furnish'd himself with Men , Arms and Money , to have enabl'd him to march into Gloucestershire among the Clothiers , where great Numbers , and some of Quality , waited to join him , and by this means might have kept up the War till he had shak'd King James's Throne , if not overturn'd it . In this time the King had sent an Army into the West against Monmouth , under the Command of the Earl of Feversham as General , who incamp'd upon Sedgmore , not far from Bridgwater , where the Duke of Monmouth and his Party were Quarter'd ; and the Duke seeing his Men daily Desert in great Numbers , it was agreed to make one Push for all , and to that purpose issu'd out of Bridgwater by Night ; but his Guide mistaking his way in the Dark , the Duke 's Ill Fate lead him upon a Battallion of Dumbarton's Regiment plac'd in his way ; who encountering him , alarm'd King James's whole Army , with whom engaging he was Routed ; or in all probability he had surpriz'd the King's Army in their Camp , and perhaps at that single Blow decided the Fortune of England for once . Yet however , tho' he came too soon , before Matters were Ripe , by King James's setting up for the open Establishment of Popery and Arbitrary Power , yet he may be said to have pav'd the Way for a Nobler Change in the Throne , by leaving King James at Liberty through this success , to act without Controul , which at length made him Abdicate the Government . Monmouth paid the Price of his Rebellion with his Blood , being on the 15th of July , 1685. Beheaded on Tower-Hill , by vertue of an Attainder pass'd upon him in Parliament soon after his Landing . An Account of what passed at the Execution of the late Duke of Monmouth , on Wednesday the 15th . of July , 1685. on Tower-Hill . THE Duke of Monmouth came from the Tower to the Scaffold , attended by the Bishop of Ely , the Bishop of Bath and Wells , Dr. Tenison , and Dr. Hooper ; which four the King sent him , as his Assistants , to prepare him for Death : The Duke himself entreated all four of them to accompany him a the Place of Execution , and to cantinue with him to the last . The two Bishops going in the Lieutenant's Coach with him to the Bars , made Seasonable and Devont Applications to him all the way ; and one of them desired him not to be surprized , if they to the very last upon the Scaffold , renewed those Exhortations to a particular Repentance , which they had so often repeated before . At his first coming upon the Scaffold , he looked for the Executioner ; and seeing him , said , Is this the Man to do the Business ? Do your Work well . Then the Duke of Monmouth began to speak , some one or other of the Assistants during the whole time , applying themselves to him . Monmouth . I shall say but very little ; I come to die ; I die a Protestant of the Church of England . Assistants . My Lord , if you be of the Church of England , you must acknowledge the Doctrine of Non-Resistance to be true . Mon. If I acknowledge the Doctrine of the Church of England in general , that includes all . Assist . Sir , it is fit to own that Doctrine particularly , which respects your Case . Here he was much urged about that Doctrine of Non-resistance ; but he repeated in effect his first Answer . Then he began as if he was about to make a premeditated Speech , in this manner . Mon. I have had a Scandal raised upon me about a Woman , a Lady of Vertue and Honour . I will name her ; the Lady Henrietta Wentworth . I declare , That she is a very Vertuous and Godly Woman . I have committed no Sin with her ; and that which hath passed betwixt us , was very Honest and Innocent in the sight of God. Assist . In your Opiuion , perhaps , Sir , as you have been often told ; ( i. e. in the Tower ) but this is not fit Discourse in this Place . Mr. Sheriff Gostlin . Sir , were you ever Married to her ? Mon. This is not a time to Answer that Question . Sher. Gostlin . Sir , I hoped to have heard of your Repentance for the Treason and Bloodshed which hath been committed . Mon. I die very Penitent . Assist . My Lord , it is fit to be particular ; and considering the Publick Evil you have done , you ought to do as much Good now as possibly you can , by a Publick Acknowledgment . Mon. What I have thought fit to say of Publick Affairs , is in a Paper which I have Signed ; I refer to my Paper . Assist . My Lord , there is nothing in that Paper about Resistance ; and you ought to be particular in your Repentance , and to have it well grounded . God give you True Repentance . Mon. I die very Penitent , and die with great Chearfulness , for I know I shall go to God. Assist . My Lord , you must go to God in his own way . Sir , be sure you be truly Penitent , and ask Forgiveness of God , for the many you have wronged . Mon. I am sorry for every one I have wronged , I forgive every Body ; I have had many Enemies , I forgive them all . Assist . Sir , your Acknowledgment ought to be particular . Mon. I am to die ; pray , my Lord — I refer to my Paper . Assist . They are but a few Words that we desire : We only desire an Answer to this Point . Mon. I can Bless God , that he hath given me so much Grace , that for these two Years last past , I have had a Life unlike to my former Course , and in which I have been happy . Assist . Sir , was there no Ill in these two Years ? In these Years , these great Evils have happened ; and the giving Publick Satisfaction is a necessary part of Repentance ; be pleased to own a Detestation of your REBELLION . Mon. I beg your Lordship that you would stick to my Paper . Assist . My Lord , as I said before , there is nothing in your Paper about the Doctrine of Non-resistance , Mon. I Repent of all things that a true Christian ought to Repent of . I am to die ; pray , my Lord — Assist . Then , my Lord , we can only recommend you to the Mercy of God ; but we cannot Pray with that Chearfulness and Encouragement , as we should if you had made a particular Acknowledgment . Mon. God be praised , I have Encouragement enough in my self ; I die with a clear Conscience , I have wronged no Man. Assist . How , Sir , no Man ! Have you not been Guilty of Invasion , and of much Blood , which hath been shed , and it may be , of the Loss of many Souls that followed you ? You must needs have wronged a great many . Mon. I do , Sir , own that , and am sorry for it . Ass . Give it the true Name , Sir , and call it Rebellion . Mon. What Name you please , Sir ; I am sorry for Invading the Kingdom , and for the Blood that has been shed , and for the Souls which may have been lost by my means ; I am sorry it ever happened . Mr. Sher. Vandeput . He says , he is sorry for Invading the Kingdom . Ass . We have nothing to add , but to renew the frequent Exhortations we have made to you , to give some Satisfaction for the Publick Injuries to the Kingdom . There have been a great many Lives lost by this Resistance of your Lawful Prince . Mon. What I have done , has been very ill ; and I wish with all my Heart it had never been : I never was a Man that delighted in Blood ; I was very far from it ; I was as cautious in this as any Man was ; the Almighty God knows how I now die , with all the Joyfulness in the World. Ass . God grant you may , Sir ; God give you true Repentance . Mon. If I had not True Repentance , I shonld not so easily have been without the sear of Dying : I shall die like a Lamb. Ass . Much may come from Natural Courage . Mon. I do not attribute it to my own Nature , for I am fearful as other Men are ; but I have now no fear , as you may see by my Face ; but there is something within me that does it , for I am sure I shall go to God. Ass . My Lord , be sure upon good Grounds ; do you Repent you of all your Sins , known , or unknown ; confessed , or not confessed ; of all the Sins which might proceed from Error in Judgment ? Mon. In general for all , I do with all my Soul. Ass . God Almighty of his Infinite Mercy forgive you . Here are great Numbers of Spectators , here are the Sheriffs , they represent the Great City , and in speaking to them , you speak to the Great City ; make some Satisfaction by owning your Crime be●ore them — He was exhorted to Pray for the King ; and was asked , whether he did not desire to send some Dutiful Message to His Majesty , and to recommend his Wife and Children to His Maiesty's Favour . Mon. What harm have they done ? Do it if you please : I pray for him , and for all Men. Ass . ( At his Undressing ) My Lord , you have been bred a Soldier ; you will do a generous Christian thing , if you please to speak to the Soldiers , and say , That here you stand a sad Example of Rebellion , and en reat them and the People to be Loyal and Obedient to the King. Mon. I have said , I will make no Speeches ; I will make no Speeches ; I am come to die . Ass . My Lord , Ten Words will be enough . M. ( Then calling his Servant , and giving him something like a Tooth-pick Case ) Here , said he , give this to the Person to whom you are to deliver the other things . ( To the Executioner : ) Here are six Guinea's for you ; pray do your Business well : Don't serve me as you did my Lord Russel . I have heard , you struck him three or four times . Here ( to his Servant ) take these remaining Guinea's , and give them to him if he does his Work well . Exec. I hope I shall . Mon. If you strike me twice , I cannot promise you , not to stir . During his Undressing , and standing towards the Block , were used divers Ejaculations , and much of the 51st Psalm , and particularly , Deliver me from Blood-guiltiness , O God , Thou God , &c. Then he lay down ; and soon after he raised himself upon his Elbow , and said to the Executioner , Prithee let me feel the Ax. He felt the Edge , and said , I fear it is not sharp enough . Execut. It is sharp enough , and heavy enough . Then he lay down again . During this space , many pious Ejaculatious were used by those who assisted him , with great Fervency . God accept your Repentance , God accept your Repentance , God accept your imperfect Repentance ; My Lord , God accept your Repentance ; God Almighty shew his Omnipotent Mercy up on you : Father , into thy Hands we commend his Spirit , &c. Lord Jesus receive his Soul. A Brief Abstract of the Paper left behind him . I Repent in general of all my Sins , and am more particularly concern'd for what Blood hath been spilt on my Account , and the rather , seeing the issue is such as I sear will prove of Fatal Consequence to the Reformed Protestant Religion . Instead of being counted Factious and Rebellious , the very opposing of Popery and Arbitrary Power , now arising and appearing plain enough , would sufficiently have protected my Cause ; besides , several other most heinous and notorious Crimes ( such as the unhappy Fate of the Earl of Essex , and my Father of ever blessed Memory , and others now covered over with Jesuitical Policy ) should have been detected and avenged . I have lived , and shall now die in the Faith of this , That God will work a Deliverance for his People ; and then will be discovered the great , and horrid , and scarcely to be parallell'd Villanies our Enemies have heen guilty of ; but now you see my Case is desperate , yet know , that I die a Martyr for the People , and shall rather pity the State , that their false and covetous Minds have brought themselves and me to , than discover who are the Persons concerned in my Overthrow ; and I heartily forgive all that have wronged me , even those that have been Instrumental in my Fall , earnestly praying for their Souls . And I hope King James will shew himself to be of his Brother's Blood , and extend his Mercy to my Children , even as he was wont to his greatest Enemies , they being not capable to Act , and therefore not conscious of any Offence against the Government . A Copy of the Duke of Monmouth's LETTER to the King , Dated from Ringwood the 8th of July , 1685. YOUR Majesty may think , it is the Misfortune I now lie under , makes me make this Application to you ; but I do assure your Majesty it is the Remorse I now have in me , of the Wrongs I have done you in several things , and now , in taking up Arms against you . For my taking up Arms , it never was in my Thoughts since the King died . The Prince and Princess of Orange will be Witness for me , of the Assurance I gave them , That I would never stir against you ; but my Misfortune was such , as to meet with some Horrid People , that made me believe things of your Majesty , and gave me so many false Arguments , that I was fully led away , to believe ▪ That it was a Shame and a Sin before God not to do it . But , Sir , I will not trouble your Majesty at present with many things that I could say for my self , that I am sure would move your Compassion ; the chief end of this Letter , being only to beg of you , That I may have that Happiness , as to speak to your Majesty : For I have that to say to you , Sir , that I hope may give you a long and happy Reign . I am sure , Sir , when you hear me , you will be convinced of the Zeal I have for your Preservation , and how heartily I repent of what I have done . I can say no more to your Majesty now , being this Letter must be seen by those that keep me . Therefore , Sir , I shall make an end , in begging of your Majesty to believe so well of me , That I would rather die a thousand Deaths , than excuse any thing I have done , if I did not really think my self the most in the wrong , that ever any Man was , and had not from the bottom of my Heart an abhorrence for those that put him upon it , and for the Action it self . I hope , Sir , God Almighty will strike your Heart with Mercy and Compassion for me , as he has done mine with the Abhorrence of what I have done . Therefore I hope , Sir , I may live to shew you how Zealous I shall ever be for your Service ; and could I say but one Word in this Letter , you would be convinced of it ; but it is of that Consequence , That I dare not do it . Therefore , Sir , I do beg of you once more , to let me speak to you , for then you will be convinced how much I shall ever be Your Majesty's most Humble and Dutiful . MONMOVTH . There was also a short Paper Printed at that time with his Speech wherein he declares , That his Father had told him in his Life-time , that he was never Married lo his Mother ; which he hop'd would be a means for King James to use his Children with the more tenderness . We shall now proceed to give an Account of the Persons that suffer'd for the sime Cause , some of the more principal of which ( whose Essigies are hereunto affix'd ) 't is thought worth the while to Treat distinctly of ; giving an Exact List of the other , and the Places where they suffer'd ; and First , of those remarkable Brothers , Mr. Benjamin , and Mr. William Hewling ; the Elder was a Captain of Horse , and the Younger a Lieutenant of Foot in the Duke of Monmouth's Service : They got on Ship-board after the Defeat at Sedgmore , but were Cast away on the Coast again , and so taken : The last , William , was Executed at Lyme , where just before he went to die , he said to one of his Fellow-Sufferers , Here is a sweet Promise for us ; I will not leave you comfortless . I will come unto you . One taking Leave of him , he said , Farewel till we meet in Heaven ; presently I shall be with Christ , O! I would not change Conditions with any that stay behind for ten thousand Worlds : Pray remember my Dear Love to my Brother and Sister , and tell them I desire they would comfort themselves that I am gone to Christ , and we shall quickly meet at the Glorious Mount Sion above . Afterwards he Prayed for near half an Hour with great Fervency , Blessing God earnestly for the Blood of Jesus Christ , Praying for the Peace of the Church of God , and of these Nations in particular . When he was going out of the World , with a Joyful Countenance he said , Oh! now my Joy and Comfort is , that I have a Christ to go to ; and so gently resign'd his Spirit to God the 12th of Sept. 1685. As to the Elder Brother , when he had receiv'd the News of his Brother's Death , and that he died with so much Comfort and Joy , he replied , We have no cause to fear Death , if the Presence of God be with us ; and added , Perhaps my Friends may think this Summer the saddest Time of my Life ; but , I Bless God , it has been the sweetest and most happy time of all . Speaking of the Disappointment of their Expectations in the Work they had undertaken , he said , With reference to the Glory of God , the Prosperity of the Gospel , and the Delivery of the People of God , We have great cause to lament it , but for that outward Prosperity that have attended it , it 's but of small Moment , and Death would have ended i● . The Day of his Execution , with others , being come , it is remarkable that they sat in the Sledge near half an Hour before the Officers could make the Horses draw : at which they were greatly enrag'd , there being no visible Obstruction from either Weight or Way ; but at last the Mayor and Sheriffs hawl'd them forward themselves , Baalam like , driving the Horses . Being come to the Place of Execution , and having embrac'd his Fellow-Sufferers , he desir'd of the Sheriff that he might Pray particularly , but he could not grant it ; only ask'd him , if he would Pray for the King ? He answer'd , I Pray for all Men. He then desir'd he might sing a Psalm ; but the Sheriff told him , it must be with the Halters about their Necks : To which he replied , With all his Heart ; and then Sung with such Heavealy Joy , that many present said , it both broke and rejoyc'd their Hearts . In the midst of which he clos'd his Eyes on a vain World Sept. 30th . 1685. The next was one William Jenkin , Condemn'd at the Bloody Assize at Dorchester , Sept. the 29th , at Night . After he had heard he must die the next Day , he was exceedingly compos'd and chearful , expressing his Satisfaction in the Will of God. He us'd many Excellent Speeches before , and at his Death : Among the rest he said , This manner of Death hath been the most terrible thing in the World to my Thoughts , but I bess God , now am I neither afraid nor asham'd to die . When the Sheriff came to perform his Execution , he was still as Compo●'d as ever , and had the same Chearfulness and Serenity of Mind in taking Leave of his Friends ; and likewise in the Sledge ; insomuch that some of his Friends , who had before Censur'd him , thinking he had been unmindful of his Death , by being so Chearful , now profess'd they were rather Astonish'd to see so young a Man leave the World , and go through Death as he did . We come now to the most moving Scene of this horrid and barbarous Tragedy , in the Death of the Lady Lisle , above 80 Years of Age , for only Corresponding with one Nelthrope , and Dr. Hicks ; for which she was Beheaded at Winchester . Her Speech made at her Execution is as follows . The Last Speech of the Lady Alicia Lisle . GEntlemen , Friends and Neighbours , it may be expected that I should say something at my Death ; and in order thereunto , I shall acquaint you , That my Birth and Education was both near this Place , and that my Parents instructed me in the Fear of God , and I now die of the Reformed Protestant Religion ; That if ever Popery should return into this Nation , it would be a very great and severe Judgment ; That I die in Expectation of the Pardon of all my Sins , and of Acceptance with God the Father , by the imputed Righteousness of Jesus Christ , he being the end of the Law for Righteousness to every one that believes : I thank God , through Jesus Christ , that I do depart unto the Blood of Sprinkling , which speaketh better things than that of Abel ; God hav●ng made this Chastisement an Ordinance to my Soul. I did once as little expect to come to this Place on this Occasion , as any Person in this Place , or Nation ; therefore let all learn not to be High-minded , but fear . The Lord is a Soveraign , and will take what way he sees best to glorifie himself in , and by his poor Creatures ; and I do humbly desire to submit to his Will , praying to him , That I may possess my Soul in Patience . The Crime that was laid to my Charge , was for Entertaining a Nonconformist Minister and others i● my House ; the said Minister being sworn to have been in the late Duke of Monmouth's Army ; but I have been told , That if I had de●ied them , it would not at all have affected me ; I have no Excuse but Surprize and Fear , which I believe my Jury must make use of to excuse their Verdict to the World. I have been also told , That the Court did use to be of Counsel for the Prisoner ; but instead of Advice , I had Evidence against me from thence ; which though it were only by hear-say , might possibly affect my Jury ; my Defence being but such , as might be expected from a weak Woman ; but such as it was , I did not bear it repeated again to the Jury ; which , as I have been informed , is usual in such C●ses . However , I forgive all the World , and therein all those that have done me wrong ; and in ●●●ticular , I forgive Colonel Penruddock , although he told me , that he could have taken these Men before they c●me to my House . And I do likewise forgive him , who desired to be taken away from the Grand Jury to the Petty Jury , that he might be the more nearly concerned in my Death . As to what may be objected in reference to my Conviction , that I gave it under my Hand , that I had Discoursed with Nelthrop ; that could be no Evidence against me , being after my Conviction and Sentence . I do acknowledge His Majesty's Favour , in Revoking my Sentence ; I pray God to preserve him , that he may long Reign in Mercy , as well as Justice , and that he may Reign in Peace ; and that the Protestant Religion may flourish under him . I also return Thanks to Gd and the Reverend Clergy , that assisted me in my Imprisonment . ALICIA LISLE . One Mrs. Graunt was the next that suffered in this Cause ; it was for harbouring one Burton , his Wife and Family , for which she was Sentenced to be Burnt , and was accordingly so Executed on the 23d of October , 1685. at which time she left her Murderers the following Memorial . Mrs. Graunt's Speech , written the Day before her Sufferings . NOT knowing whether I should be suffered or able , because of Weaknesses that are upon me through my hard and close Imprisonment , to speak at the Place of Execution ; I writ these few Lines to signifie , That I am well reconciled to the Way of my God towards me , though it be in Ways I looked not for ; and by terrible Things , yet in Righteousness ; having given me Life , he ought to have the disposing of it , when and how he pleases to call for it ; and I desire to offer up my All to him , it being but my reasonable Service ; and also the first Terms that Jesus Christ offers , that he that will be his Disciple , must forsake all and follow him ; and therefore let none think hard , or be discouraged at what hath happened unto me ; for he doth nothing without Cause , in all he hath done to us , he being holy in all his Ways , and righteous in all his Works ; and 't is but my Lot in common with poor desolate Sion at this Day . Neither do I find in my Heart the least Regret for what I have done in the Service of my Lord and Master Jesus Christ , in succouring and securing any of his poor Sufferers , that have shewed Favour in his righteous Cause : Which Cause , though now it be fallen and trampled upon , as if it had not been anointed , yet it shall revive , and God will plead it at another Rate than ever he hath done yet , and reckon with all its Opposers and malicious Haters ; and therefore let all that love and fear him , not omit the least Duty that comes to Hand , or lies before them , knowing that now it hath need of them , and expects they shall serve him . And I desire to bless his holy Name , that he hath made me useful in my Generation to the Comfort and Relief of many Desolate Ones , and the Blessing of those that are ready to perish has come upon me , and being helpt to make the Heart of the Widow to sing . And I bless his holy Name , that in all this , together with what I was charged with , I can approve my Heart to him , that I have done his Will ; tho' it does cross Man's Will , and the Scriptures that satisfie me are , Isa . 16. 4. Hide the Outcasts , bexray not him that wandereth . And Obad. 13 , 14. Thou shouldst not have given up those of his that escape in the Day of his Distress . But Man says , You shall give them up , or you shall dye for it . Now who to obey , judge ye . So that I have Cause to rejoyce and be exceeding glad , in that I suffer for Righteousness sake , and that I am accounted worthy to suffer for Well doing , and that God has accepted any Service from me , which has been done in Sincerity , tho' mixed with manifold Infirmities , which he hath been pleased for Christ's sake to cover and forgive . And now as concerning my Fact , as it is called , alas it was but a little one , and might well become a Prince to forgive ; but he that sh ws no Mercy , shall find none : And I may say of it in the Language of Jonathan , I did but taste a little Honey , and lo I must die for it . I d●d but relieve an unworthy , poor , distressed Family , and lo I must dye for it . Well , I desire in the Lamb-like Gospel-Spirit to forgive all that are concerned , and to say , Lord , lay it not their Charge ; but I fear he will not : Nay , I believe when he comes to make Inquisition for Blood , it will be found at the Door of the furious Judge ; who , because I could not remember Things through my Dauntedness at Burton's Wife 's and Daughter's Vileness and my Ignorance , took Advantage thereat , and would not hear me , when I had called to mind that which I am sure would have invalidated their Evidence ; tho' he granted something of the same Nature to another , yet denyed it to me . My Blood will also be found at the Door of the unrighteous Jury , who found me Guilty upon the single Oath of an out-lawed Man ; for there was none but his Oath about the Money , who is no legal Witness , though he be pardoned , his Out-lawry cannot be recalled ; and also the Law requires two Witnesses in point of Life : And then about my going with him to the Place mentioned , 't was by his own Words , before he was Out-lawed , for 't was two Months after his absconding ; and tho' in a Proclamation , yet not High Treason , as I have heard ; so that I am clearly murdered by you . And also Bloody Mr. A. who has so insatiably hunted after my Life ; and though it is no Profit tlo him , through the ill Will he bore me , left no Stone unturned , as I have ground to believe , till he brought it to this ; and shewed favour to Burton , who ought to have dyed for his own Fault , and not bought his Life with mine ; and Capt. R. who is cruel and severe to all under my Circumstances , and did at that time , without all Mercy or Pity , hasten my Sentence , and held up my Hand , that it might be given , all which , together with the Great One of all , by whose Power all these , and a Multitude more of Cruelties are done , I do heartily and freely forgive , as against me ; but as it is done in an implacable Mind agaigst the Lord Christ , and his righteous Cause and Followers , I leave it to him who is the Avenger of all such Wrongs , who will tread upon Princes as upon Mortar , and be terrible to the Kings of the Earth : And know this also , that though ye are seemingly fixt , and because of the Power in your Hand , are writing out your Violence , and dealing with a despight●ul Hand , because of the old and new Hatrred ; by impovering and every way distressing those you have got under you ; yet unless you can secure Jesus Christ , and all his Holy Angels , you shall never do your Business , nor your Hands accomplish your Enterprizes ; for he will be upon you e'er you are aware ; and therefore , O that you would be wise , instructect and learn , is the Desire of her that finds no Mercy from you , Elizabeth Graunt . The Earl of Argyle . WE must now take a Step over into Scotland , that poor Country , which has been harass'd and tired for these many Years , to render them perfect Slaves , that they might help to enslave England , to prevent which , and secure the Protestant Religion , which 't was grown impossible to do , but by Arms ; this good Lord embarkt from Holland about the same Time with the Duke , and arrived in Scotland with what Forces he could make ; to which were added some others who joined him ; which after several Marches and Counter-marches , were at length led into a Boggy sort of a Place , on Pretence , or with Intention to bring him off from the other Army then upon the Heels of 'em , where they lost one another , dispersed and shifted for themselves ; the Earl being taken by a Country-man , and brought to Edinburgh , where he suffered for his former unpardondable Crime — requiring Care should be taken of the Protestant Religion , and explaining his taking the Test conformable thereto ; for the Legality of which he ha● the Hands of the most eminent Lawyers about the City . He suffered at Edinburgh the 30th of June , 1685. His Speech has a great deal of Piety and Religion , nor will it be any Disgrace to say , 't was more like a Sermon . — 'T is as follows . The Earl of Argyle's last Speech , June 30. 1685. JOB tells us , Man that is born of a Woman , is of few Days , and full of Trouble ; and I am a clear instance of it . I shall not say thing of my Sentence , or Escape about three years and a half ago ; nor of my Return , lest I may thereby give Offence , or be too tedious : Only being to end my Days in your Presence , I shall , as some of my last Words , assert the Truth of the Matter of Fact , and the Sincerity of my Intentions , and Professions that are published . That which I intend mainly now to say , is , To express my humble , and ( I thank God ) chearful Submission to his Divine Will ; and my Willingness to forgive all Men , even my Enemies ; and I am heartily well sati●fied there is no more Blood spilt , and I shall wish the Stream may stop at me : And that ( if it please God ) as to Zerubbabel , Zech. 4. 6. Not by Might , nor by Power , but by my Spirit , saith the Lord of Hosts . I know Afflictions spring not out of the Dust : God did wonderfully deliver and provide for me , and has now by his special Providence brought me to this Place ; and I hope none will either insult or stumble at it , seeing they ought not ; for God Almighty does all Things well , for Good and holy Ends , tho' we not always understand it . Love and Hatred is not known by what is before us , Eccles . 9. 1. & 8. 11 , 12 , 13. Afflictions are not only foretold , but promised to Christians ; and are not only tolerable , but desirable . We ought to have a deep Reverence and Fear of God's Displeasure ; but withal , a Hope and Dependance on him for a blessed Issue , in Compliance with his Will ; for God chastens his own , to refine them , and not to ruin them , whatever the World may think , Heb. 12. 3. to 12. Prev . 3. 11 , 12. Mat. 10. 18. to 40. Mat. 16. 24. to 28. We are to imitate our Saviour in his Sufferings , as x Pet. 2. 23. and 1 Pet. 16. to 20. We are neither to despise our Afflictions , nor to faint under them ; both are Extreams . We are not to suffer our Spirits to be exasperated against the Instruments of our Trouble ; for the same Affliction may be an Effect of their Passion , and yet sent to God to punish us for our Sin : Though 't is a Comfort when we may say to them with David , Psal . 59. 3. Not for my Transgressio , nor for my Sin , O Lord. Nor are we , by fraudulent , pusillanimous Compliances in wicked Courses , to bring Sin upon our selves : Faint Hearts are ordinary false Hearts ; chusing Sin rather than Sufferings , and a short Life with eternal Death , before temporal Death and a Crown of Glory . Such seeking to save a little , loses all ; and God readily hardens them to proceed to their own Destruction . How many , like Hazael , 2 Kings 8. 13. run to Excesses they never thought they were capable of ! Let Rulers and others read seriously , and weigh Prov. 1. 10. to 20. 2 Chr. 28. 6. to 17. Prov. 24. 11 , 12. and Prov. 28. 10. and avoid what is bad , and follow what is good . For me , I hope by God's Strength to join with Job , Chap. 13. 15. and the Psalmist , Psal . 22. 4. and 16. 7. and shall pray , as Psal . 74. 19. to 24. and Psal . 122. 6. to 9. and Luke 1. 74. 75. and shall hope , as Psal . 94. 14 , 15. I do freely forgive all that directly or indirectly have been the Cause of my being brought to this Place , first or last ; and I pray God forgive them . I pray God send Truth and Peace in these Three Kingdoms ; and continue and increase the Glorious Light of the Gospel , and restrain the Spirit of Prophanity , Atheism , Superstition , Popery and Persecution , and restore all that have back slidden from the Purity of their Life or Principles ; and bless his whole People with all Blessings , spiritual and temporal , and pnt an End to their present Trials . And I intreat all People to forgive me wherein I have offended , and concur with me to pray , Toat the great , good , and merciful God would sanctify my present Lot , and for Jesus Christ his sake pardon all my Sins , and receive me to his Eternal Glory . It is suggested to me , That I have said nothing of the Royal Family ; and it remembers me , that before the Justices at my Trial about the Test , I said , That at my Death I would pray , That there should never want one of the Royal Family to be a Defender of the True , Ancient , Apostolick , Catholick , Protestant Faith , which I do now : And that GOD would enlighten and forgive all of them that are either luke-warm , or have shrunk from the Profession of it . And in all Events , I pray GOD may provide for the Security of his Church , that Antichrist , nor the Gates of Hell may never prevail against it . Colonel RVMBOLD . AT the same place died Colonel Richard Rumbold , June 26 , 1685. most of what occurred considerable in his Defence and Speech , you have had already in the Business of the Assassination . Two or three Passages more there are worth Remarks in the same , as Arguments of his Sense and Courage . For this Cause , he says , we●e every Hair of his Head and Beard a Life , he 'd joyfully sacrifice 'em all . That he was never Antimonarchical in his Principles , but for a King and Free Parliament : the King having Power enough to make him great , and the people to make 'em happy . [ That he died in the Defence of the just Laws and Lib rties of the Nations . ] [ That none was marks by God above another ; for no Man came into the World with a Saddle on their Backs , nor others booted and spurr'd to ride upon 't . ] And being askt if he thought not his Sentence dreadful ? Answered , [ He wisht he had a Limb for every Town in Christendom . ] The next Place was Lyme , where many of Note died , particularly Col. Holmes , who was the first of those there executed , near the same place where they landed , when they came a-Shoar with the Duke of Monmouth , being brought to the Place after some Difficulty ; for the Horses that were first put into the Stedge would not stir , which obliged those concerned to get others , which they did from the Coach-man , who had that Morning brought them to Town ; when they were put into the Sledge , they broke it in pieces , which caused the Prisoners to go on Foot to the place of Execution ; where being come , as I told you before , the Colonel began thus at the Foot of the Ladder ; He sat down with an Aspect altogether void of Fear , but on the contrary with a kind of smilin● countenance , so began to speak to the Spectators to this purpose . That he would give them an Account of his first Undertaking in the Design , which was long before in London ; for there he agreed to stand by , and assist the Duke of Monmouth , when Opportunity offered ; in order to which , he went to Holland with him , and there continued until this Expedition , in which God had thought fit to frustrate his and other good Mens Expectations : He believed the Protestant Religion was bleeding , and in a Step towards Extirpation , and therefore he with these his Brethren that were to suffer with him , and thousands more , had adventured their Lives and their All to save it ; but God Almighty had not appointed 'em to be the Instruments in so glorious a Work ; yet notwithstanding he did verily believe , and doubted not , but that God would make use of others , that should meet with better success , though the Way or Means was not yet visible ▪ but of this he did not doubt : He also was satisfied of the Duke's Title , so that Matter did not afflict him on account of his engaging on his Score : And going on further with a Discourse of this Nature , he was asked by a Person , Why he did not pray for the King ? He with a smiling Countenance answered , I am sorry you do not yet understand the Difference between speaking and praying . And having ended his Discourse , he then prepared himself by prayer for his Dissolution , which was very devout and pious for half an hour . Col. Holmes in his Prayer not mentioning the King , he was charged as before ; to which he replied , He prayed for him in general , praying for all Mankind . Thus fell the valiant and good Christian , Col. Holmes ; his dying Words we have now found come to pass , he was much lamented by all that saw him , except by some , that 't is feared , are delivered up to a feared Conscience . The Last Speech of Dr. Hicks . I am now going into that World , where many dark Things shall be made perfectly manifest and clear , and many doubtful Things fully resolved , and a plenary Satisfaction given concerning them ; all Disputes and Mistakes concerning Treason , Rebellion , and Schism , shall be at an End , and cease for ever : Many Things that are innocent , lawful , and laudable , which have soul Marks and black Characters stampt and fixe upon 'em here , they shall be perfectly purified , and fully cleansed from there ; where at one View more shall be known of them , than by all wrangling Debates and eager Disputes , or by reading all Polemical Books concerning them here . I greatly deplore and bewail the greedy Appetite and insatiable Thirst , that professing Protestants have after the Blood of their Brethren , and the high pleasure they take in the Effusion thereof . But what will not Men do , when they are either judicially blinded , or their secular worldly Interest insensibly insinuates and winds it self into their Religion , is so twisted and incorporated with it , that it animates and acts it , is the Life and Soul , the vital Form and Power , and made wholly subservient thereunto . My Lord Jefferies , after he had left Bristol , being come to the King to give an Account of his Affairs in the West , the Great Seal being to be disposed of , by the Death of the late Keeper , he kiss'd the King's Hand for it , and was made Lord Chancellour , which was only an Earnest of his Desert for so eminent and extraordinary a piece of Service ; so now that which remains , is to give an Account of divers that had fled , and hid themselves up and down in Holes and Privacies , whose Friends made all Application to some great Men or other to procure their Pardons ; some to this , and others to such as they thought Favourites of the King ; but the Rewards must be ascertain'd before any Application could be made : Divers Lists being sent up , and the Rewards ascertained , which amongst many of them put together , did amount to considerable ; so that it was now who could find a Friend to relieve his distressed Relations , which were forced to wander up and down in Caves and Desarts for fear of being taken : But this Misfortune attended the Agents , that unless my Lord Chancellour were used , by his Creatures , that were allowed by him so to do ; other Applications commonly met with Disappointments , which caused an Emulation among the great Men ; one supposing to have deserted the King's Ear as well as the other , which caused other Measures to be taken , though some were wheedled out of their Money . At last came out a General Pardon , with Exceptions , very few , if any of those that were sollicited for , not being excepted , were of Course pardoned ; but however , divers Sums of Money having been paid , no Restitution to be had , for from Hell is no Redemption . A Western Gentleman's Purchase came to fifteen or sixteen hundred Guineas , which my Lord Chancellour had . Amongst the Exceptions were a Parcel of Yaunton Girls , some of which were Children of eight or ten Years old ; however something was to be made of them , if these Ladies were judged guilty of Treason , for presenting the Duke of Monmouth with Colours , &c. and for to preserve these from Trial , they were given to Maids of Honour to make up their Christmas ▪ Box ; so that an Agent of theirs was sent down into the Country to compound with their Parents , to preserve them from what might after follow , if taken ; so that some , according to Ability , gave 100 l. others 50 l. all which however did not answer the Ladies first Expectations ; yet it did satisfie , and they were accordingly pardoned . Thus we have given you an Account of what hath happened on this Occasion , being in every Point Truth : We might have farther enlarged , but that would have spoiled the Design , and swoln our Pocket-Companion to a Volume too big . We shall therefore next proceed to give you a true and exact List of all them that were condemned , and suffered in the West , and the Year 1685. under the Sentence of my Lord Chief Justice Jeffreys , with the Names of the Towns where every Man was executed . Lyme 12. COl . Holmes , Mr. Batiscomb , Mr. William Hewling , Mr. Sampson Lark , Dr. Temple , Capt. Madders , Capt. Matthews , Mr. Joseph Tyler , Mr. William Cox , &c. Bath 6. Walter Baker , Henry Body , Gerrard Bryant , Thomas Clotworthy , Thomas Collins , John Carter . Philipsnorton 12. Robert Cook , Edward Creaves , John Caswell , Thomas Hayward , John Hellier , Edward Beere , Henry Portridge , George Pether , Thomas Peirce , John Richards , John Staple , John Smith . Froome 12. Francis Smith , Samuel Vill , alias Vile , Thomas Star , Philip Usher , Robert Beamant , William Clement , John Humphrey , George Hasty , Robert Man , Thomas Pearl , Laurence Lott , Thomas Lott . Bruton 3. James Feildsen , Humphrey Braden , Richard Bole. Wincanton 6. John Howel , Richard Harvey , John Tucker , William Holland , Hugh Holland , Thomas Bowden . Shepton-Mallet 13. Stephen Mallet , Joseph Smith , John Gilham , Jun. Giles Bramble , Richard Chinn , William Cruise , George Pavier , John Hildworth , John Ashwood , Thomas Smith , John Dorchester , Sen. John Combe , John Groves . Hensford 12. Roger Cornelius , John Starr , Humphrey Edwards , William Pierce , Arthur Sullway , George Adams , Henry Russel , George Knight , Robert Wine , William Clerk , alias Chick , Preston Bevis , Richard Finier . Wrington 3. Alexander Key , David Boyss , Joshua French. Wells 8. William Mead , Thomas Cade , Robert Doleman , Thomas Durston , John Sheperd , Abraham Bend , William Durston , William Plumley . Ulvelscomb 3. William Ruscomb , Thomas Pierce , Robert Combe . Tuton upon Mendip 2. Peter Prance , William Watkins . Chard 12. Edward Foote , John Knight , William Williams , John Jervis , Humphrey Hitchcook , William Godfrey , Abraham Pill , William Davy , Henry Easterbrook , James Dennett , Edward Warren , Simon Cross . Creokern 10. John Spore , Roger Burnoll , William Pether , James Evory , Robert Hill , Nicholas Adams , Richard Stephens , Robert Halfwell , John Bushel , William Lashly . Somerton 7. William Gillet , Thomas Lissant , William Pocock , Christopher Stephens , George Cantick , Robert Allen , Joseph Kelloway . Yeovil 8. Francis Foxwell , George Pitcher , Bernard Devereux , Bernard Thatcher for concealing Bovet , William Johnson , Thomas Hurford , Edward Gillard , Oliver Powel . Netherstoe 3. Humphrey Mitchel , Richard Culverell , Merrick Thomas . Dunster 3. Henry Lackwell , John Geanes , William Sully . Dulverton 3. John Basely , John Lloyd , Henry Thompson . Bridgewater 12. Robert Fraunces , Nicholas Stodgell , Joshua Bellamy , William Meggeridge , John Hurman , Robert Roper , Richard Harris , Richard Engram , John Trott , Roger Guppey , Roger Hore , Isaiah Davis . Ratcliffe-Hall at Bristol 6. Richard Evans , John Tinckwell , Christopher Clerk , Edward Tippot , Philip Cumbridge , John Tucker , alias Clover . Ilminster 12. Nicholas Collins , Sen. Stephen Newman , Robert Luckis , William Kitch , Thomas Burnard , William Wellen , John Parsons , Thomas Trooke , Robert Fawne , Western Hillary , John Burgen , Charles Speake . Stogersey 2. Hugh Ashley , John Herring . Wellington 3. Francis Priest , Philip Bovet , Robert Reed . South-petherton 3. Cornelius Furfurd , John Parsons , Thomas Davis . Porlock 2. James Gale , Henry Edny . Glasendury 6. John Hicks , Richard Pearce , Israel Briant , William Mead. James Pyes , John Broome . Taunton 19. Robert Perrot , Abraham Ansley , Benjamin Hewling , Peirce Murren , John Freake , John Savage , Abraham Matthews , William Jenkyns , Henry Lisle , John Dryer , John Hucker , Jonathan England , John Sharpe , William Deverson , John Williams , John Patrum , James Whittom , William Satchel , John Trickey . Langport 3. Humphrey Peirce , Nicholas Venton , John Shellwood . Arbridg 6. Isaac Tripp , Thomas Burnell , Thomas Hillary , John Gill , Senior . Thomas Monday , John Butcher . Cutherston 2. Richard Bovet , Thomas Blackmore . Minehead 6. John Jones , alias Evens , Hugh Starke , Francis Bartlet , Peter Warren , Samuel Hawkins , Richard Sweet . Evilchester 12. Hugh Goodenough , Samuel Cox , William Somerton , John Masters , John Walrand , David Langwell , Osmond Barret , Matthew Cross , Edward Burford , John Mortimer , John Stevens , Robert Townsden . Stogummer 3. George Hillard , John Lockstone , Arthur Williams . Castlecary 3. Richard Ash , Samuel Garnish , Robert Hinde . Milton-port 2. Archibald Johnson , James Maxwel . Reinsham 11. Charles Chapman , Richard Bowden , Thomas Trock , Lewis Harris , Edward Halswell , Howel Thomas , George Badol , Richard Evans , John Winter , Andrew Rownsden , John Phillebey . Suffer'd in all 251. Besides those Hanged and Destroyed in cold Blood. This Bloody Tragedy in the West being over , our Protestant Judge returns for London ; soon after which Alderman Cornish felt the Anger of some Body behind the Curtain . FINIS . 
A90954	----	A relation of the execution of Iames Graham late Marquesse of Montrosse, at Edenburgh, on Tuesday the 21 of May instant. With his last speech, carriage, and most remarkable passages upon the scaffold. Also, a letter out of Ireland, more fully concerning the taking of Clonmell. This text is an enriched version of the TCP digital transcription A90954 of text R206412 in the English Short Title Catalog (Thomason E602_8). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 7 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90954 Wing P33 Thomason E602_8 ESTC R206412 99865574 99865574 117819 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90954) Transcribed from: (Early English Books Online ; image set 117819) Images scanned from microfilm: (Thomason Tracts ; 92:E602[8]) A relation of the execution of Iames Graham late Marquesse of Montrosse, at Edenburgh, on Tuesday the 21 of May instant. With his last speech, carriage, and most remarkable passages upon the scaffold. Also, a letter out of Ireland, more fully concerning the taking of Clonmell. H. P. [8] p. Printed by E. Griffin in the Old-baily, London : May 28. 1650. Signed at end: H.P. Signatures: A⁴. Annotation on Thomason copy: "May. 26.". Reproduction of the original in the British Library. eng Montrose, James Graham, -- Marquis of, 1612-1650 -- Early works to 1800. Executions and executioners -- Scotland -- Early works to 1800. Last words -- Early works to 1800. A90954 R206412 (Thomason E602_8). civilwar no A relation of the execution of Iames Graham late Marquesse of Montrosse,: at Edenburgh, on Tuesday the 21 of May instant. With his last spe H. P. 1650 1128 2 0 0 0 0 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-12 TCP Assigned for keying and markup 2007-12 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 Mona Logarbo Sampled and proofread 2008-01 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A RELATION OF THE Execution of IAMES GRAHAM late Marquesse of Montrosse , At Edenburgh , On Tuesday the 21 of May instant . With his last Speech , carriage , and most remarkable passages upon the Scaffold . ALSO , A Letter out of Ireland , more fully concerning the taking of Clonmell . LONDON , Printed by E. Griffin in the Old-baily . May 28. 1650. A Relation of the Execution of IAMES GRAHAM late Marquesse of Montrosse at Edenburgh on Tuesday the 21 of May instant . SIR , NOtwithstanding the great hubbub this place is in at the beheading of Montrosse , I shall give you a short account of affairs . On Saturday last Montrosse came hither , he was received at the end of the Towne by the Bayliffes , and set upon an high Cart , and tyed with a Rope , his Hat being before taken off by the Hangman , and the Hangman riding upon the Filly-horse with his Bonnet on , and a staffe in his hand , and thus he was brought up through the Towne ▪ Severall persons have been with him and upon discourse he told them , that for personall offences hee hath deserved all this , but justifies his cause ; He caused a new Suite to be made for himselfe , and came yesterday into the Parliament-house with a Scarlet Rocket , and a suit of pure Cloth all laid with rich Lace , a Bever , and a rich Hatband , and Scarlet silke-stockings : the Chancellor made a large speech to him , discovering how much formerly he was for the Covenant , and how he hath since broke it : he desired to know whether he might be free to answer , and being admitted , he told them his cause was good , and that he had not only a Commission , but particular Orders for what he had done , from His Majesty , which he was engaged to be a servant to , and they also had professed to comply with ; and upon that account however they dealt with him , yet he would owne them to be a true Parliament . And he further told them , that if they would take away his life , the world knew he regarded it not , it was a debt that must once be payd , and that he was willing and did much rejoyce that hee must goe the same way his Majesty did , and it was the joy of his heart , not only to do but to suffer for him . His sentence was , to be hanged upon a Galhouse 30 foot high three houres , at Edenburghcrosse , to have his head strucken off and hang'd upon Edenburgh Towlebooth , and his arms and legs to be hanged up in other publique towns in the Kingdome , as Glasco , &c. and his body to be buried , at the common burying place , in case his Excommunication from the Kirk were taken off , or else to be buried where those are buried that are hanged . All the time while sentence was giving , and also when he was executed , he seemed no way to be altered , or his spirit moved , but his speech was full of composure , and his carriage as sweet as ever I saw a man in all my daies . When they bid him kneele , hee told them hee would , hee was willing to observe any posture that might manifest his obedience , especially to them who were so neere conjunction with his Majesty . It is absolutely beleved that hee hath gained more by his death then ever hee did in his life . The Scots are listing Forces here , and have named their Officers , they intend to make up their Army 25000 , they are much startled at the marching of the English Army Northwards . By the next you shall heare further from Edenburgh , May 21. 1650. Your Servant , H. P. Further by another Expresse from Edenburgh of the same date , thus : YEsterday after the sentence was pronounc'd against Montrosse , he said , That though he was cri●d out against for a bloody man , yet he never committed any act of cruelty , nor took away any mans life , but in an hostile way . After he came to the place of Execution , having been so used as before , he spake to this purpose , to one that was neer him , You see what complements they put upon me , but I never took more delight in all my life in riding in a Coach , then I did in this manner of passage to this place . His late Declaration , and the History of his transactions were tyed at his backe when he was hanged , but he would have nothing to doe with the Ministers who stood at the end of the Scaffold . The places where Montrosses Quarters are to be set up , are , Glascoe , Sterlinge , Perth alias S. Johnson , and Aberdeene . A Letter out of Ireland , more fully concerning the taking of Clonmell . SIR , THis day we entered Clonmell , which was quit by the Enemy the last night about nine of the clock , after a teadious storme , which continned foure houres . Our men kept close to the breach which they had entered all the time , save onely one accidentall Retreat in the storm . We lost in this service Col. Cullum , and some other Officers , with divers private Souldiers , and some others wounded . The enemy had made many great preparations within , by a traverse or crosse worke , and so beat our men off , as they entered , but afterwards many of them stole out of the Town , and left some few with the inhabitants to make conditions . In the morning our Forces pursued and killed all they could light upon . The Town is a very strong place , and I hope the getting of this Garrison will be of good use for the gaining of others which depended upon this . The English under Ormond and Inchequeen are come in , and as many as desired had passes to goe beyond Seas , and the rest have leave to live quiet at home . I am Your affectionate friend . W. A. Clonmel , May 10. 1650. FINIS . 
B04296	----	The last speech of Thomas Thwing priest; executed at York for high-trenson [sic], on Saturday the 23. of October 1680. Thwing, Thomas, d. 1680. 1680 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B04296 Wing L505DA ESTC R179662 53299135 ocm 53299135 179886 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B04296) Transcribed from: (Early English Books Online ; image set 179886) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2807:22) The last speech of Thomas Thwing priest; executed at York for high-trenson [sic], on Saturday the 23. of October 1680. Thwing, Thomas, d. 1680. 1 sheet ([1] p.) s.n., [S.l. : 1680] Date of publication suggested by Wing (2nd ed.). Reproduction of original in: Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Thwing, Thomas, d. 1680 -- Death and burial -- Sources. Last words -- Early works to 1800. Executions and executioners -- Great Britain -- Early works to 1800. Broadsides -- England -- 17th century. 2008-04 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 Mona Logarbo Sampled and proofread 2008-08 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion The LAST SPEECH OF THOMAS THWING Priest ; Executed at YORK for High-Trenson ; On Saturday the 23. of October 1680. Published verbatim as he spoke it ; For preventing all ( Popish or other ) Misrepresentations . Matth. xxvii . v. xxiv . Vos Videritis . THis sudden news of my Execution [ after my Reprieve , ] coming so unexpectedly , made me fear I should have more severity shew'd Me than has been to others ; and consequently , that I should not have my full liberty to declare my mind in the place of my Execution , Therefore I have briefly exprest my self in Writing as followeth . First , As I hope for Salvation , and Benefit by the Blood and Passion of my Blessed Saviour , I most sincerely Protest , that what R. Balron and L. Mowbray swore against me , was absolutely false ; For here in the presence of the Eternal God , I declare I never knew of any Consult at Barnbow , least prejudicial to the KING or Kingdom ; Nor Was I ever at any such Consult or meeting With Sir Thomas Gascoin , Mr. Gascoin his Son , Sir Miles Stapleton , the Lady Tempest , Mr. Ingleby , or any other , where any thing was ever treated , spoken , or Written , about killing the KING , or alteration of the Government ; Nor did I ever see , or know of any List of Names of Persons mention'd , and sworn by them against me . Secondly , Upon my Salvation I declare , that I never have been in my whole life time Guilty , even so much as in Thought of any Treason against his Majesty , or the Kingdom , being directly contrary to the Principles of our Faith. Thirdly , That although I have , and do declare against the Oath of Allegiance as it is worded , Yet it is only by reason of some Clauses therein contained , not pertaining to Allegiance ; And therefore , if an Oath , containing nothing but Allegiance , had been legally tendred me , I should have thought it a sin to refuse it . Lastly , I acknowledge my self a PRIEST , and to have about 15 years performed the Priestly Function ; which I am so far from denying , that I thought it the greatest Honour imaginable . Now Dear Country-men , having made this Protestation in the most plain and serious terms I could , without all Equivocation , or mental Reservation whatsoever ; I appeal to the Eternal Judge , whether all good Christians ought not rather to believe what is here in this manner sworn by me in my present Circumstance , than what was sworn by my Accusers ▪ whom notwithstanding , I beg of God Almighty to Forgive ; As also the Jury , and all others , who have in any kind concur'd to my Death . Having full time allow'd him , he spoke much more ( with a clear Voice , and ( as they say ) a remarkably Chearful Countenance , ) to the same Effect , declaring his Innocence as to any Plot , his Loyalty to the King , his Charity to his Neighbour , his Love and Piety to God , which he expressed in Fervent Prayers and Ejaculations : But these Particulars not being by him committed to Writing , we must expect a more verbal account of each from those Who were actually present at his Execution . Just as he went off the Ladder , he was distinctly heard to say these words , Sweet Jesus Receive my Soul. GOD SAVE THE KING . 
B04317	----	The last speech of Sir Godfrey McCullough of Myretoun, knight and baronet, who was beheaded at the cross of Edinburgh, the twenty sixth day of March, 1697. McCullough, Godfrey, Sir. 1697 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B04317 Wing M118A ESTC R180239 52529169 ocm 52529169 178834 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B04317) Transcribed from: (Early English Books Online ; image set 178834) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2772:10) The last speech of Sir Godfrey McCullough of Myretoun, knight and baronet, who was beheaded at the cross of Edinburgh, the twenty sixth day of March, 1697. McCullough, Godfrey, Sir. 1 sheet ([1] p.) Printed by John Reid, and are to be sold at his printing house in Bells Wynd, Edinburgh : 1697. Caption title. Imprint from colophon. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng McCullough, Godfrey, -- Sir -- Death and burial -- Early works to 1800. Last words -- 17th century. Executions and executioners -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-04 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 Mona Logarbo Sampled and proofread 2008-08 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion The Last Speech of Sir GODFREY M'CULLOCH of Myretoun , Knight and Baronet , who was Beheaded at the Cross of Edinburgh , the Twenty Sixth day of March , 1697. I Am brought here good People to give Satisfaction to Justice , for the Slaughter of William Gordon designed of Cardines ; And therefore I am obliged as a dying Man , to give a Faithfull and True Account of that matter . I do declare in the Sight of GOD , I had no design against his Life , nor did I expect to see him , when I came where the Accident happened ; I came there contrair to my Inclination , being pressed by these two Persons , who were the Principal Witnesses against me , ( they declaring he was not out of Bed ) that I might relieve their Goods he had poinded ; I do freely forgive them , and I Pray heartily GOD may forgive them , for bringing me to that place . When I was in England , I was o●t times urged by several Persons , who declared they had Commission from Castle-Stewart and his Lady , ( now the Pursuers for my Blood ) that I might give up the Papers of these Lands of Cardines , wherupon they promised not only apiece of Money , But also to concurr for procuring me a Remission ; And I have been several times since in the Countrie , where the Misfortune happened , and where they lived , but never troubled by any of them : Although now after they have got themselves secured in these Lands without 〈◊〉 they have been very active in the Pursute , untill at last they have got me brought to this place . I do acknowledge my Sentence is Just , and does not Repine ; For albei● it was only a single Wound in the Legg , by a shot of small Hail , which was neither intended , nor could be foreseen to be deadly ; Yet I do believe , That GOD in his Justice hath suffered me to fall in that miserable Accident , for which I am now to suffer , because of my many other Great and Grievous unrepented for Sins : I do therefore heartily forgive my Judges , Accusers , Witnesses , and all Others who have now , or at any time Injured me , as I wish to be Foregiven . I Recommend my Wife , and poor Children to the Protection of the Almighty GOD , who doth take Care of , and Provides for the Widow and Fatherless ; And Prayes , That GOD may Stirr up and Enable their Friends and mine , to be Careful of them . I have been Branded as being a Roman Catholick , which I altogether disown , And Declare , as the Words of a Dying Man , who am instantly to make my Appearance before the Great Tribunal of the Great GOD , That I die in the True Catholick Reformed Protestant Religion , Renouncing all Righteousness of my own , or any Others ; Relying only upon the Merits of CHRIST JESUS , through whose Blood , I hope to be Saved , And whom I Trust , will not only be my Judge , But also , Advocate with the Father for my Redemption . Now Dear Spectators , As my Last Request , Again and Again , I carnostly Desire , and Begg , The Assistance of Your Fervent Prayers . That , Although I stand here Condemned by Man , I may be Absolved before the Tribunal of the Great GOD , That in place of this Scaffold I may enjoy a Throne of Glory ; That this Violent Death may bring me to a Life of Glorious Rest , Eternal in the Heavens : And that in place of all these Spectators , I may be Accompanyed with an Innumerable Company of Saints and Angels , Singing , Hallelujah to the Great KING to all Eternity . Now , O LORD , Remember me with that Love thou bearest to Thy Own , O visite we with Thy Salvation , that I may see the Good of Thy Chosen Ones , and may Glory in Thine Inheritance . LORD JESUS Purge me from all my Sins , and from this of Blood Guiltiness , Wash me into Thy Own Blood. Great are mine Iniquities , But Greater are the Mercies of GOD ! O let me be amongst the number of those for whom CHRIST dyed ; Be Thou my Advocat with the Father , Into thy hands do I recommend my Spirit : Come , LORD JESUS Come , and receive my Soul , Amen . Sic Subscribitur Sir GODFREY M'CULLOCH . Edinburgh , Printed by John Reid , and are to be sold at his Printing House in Bells Wynd . 1697. 
A93711	----	A voice from Heaven: or, The words of a dying minister, Mr. Kayes, in the county of Kent, at the town of Sundrage, eighteen miles from London, neer Westrum, a market=town in the same county: delivered before those who were then in his chamber severally present to the things he spake, who dyed as he foretold himselfe, the 19. of November, 1644. Master Rogers, Master Rogers his sister, Richard Thomas Yeoman, the wife of Iohn Overy, the wife of one Ford, Master Pain the elder, Master Pain the younger, Mistresse Kaies the sister of Master Kaies, the brother of Master Kaies, Master Saltmarsh minister in the same county, Nicholas Crosse, the son of Master Crosse. Set forth by Iohn Saltmarsh, Preacher of Gods Word in Kent, at Brasteed. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A93711 of text R16000 in the English Short Title Catalog (Thomason E19_12). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 21 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93711 Wing S506 Thomason E19_12 ESTC R16000 99859950 99859950 112054 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93711) Transcribed from: (Early English Books Online ; image set 112054) Images scanned from microfilm: (Thomason Tracts ; 4:E19[12]) A voice from Heaven: or, The words of a dying minister, Mr. Kayes, in the county of Kent, at the town of Sundrage, eighteen miles from London, neer Westrum, a market=town in the same county: delivered before those who were then in his chamber severally present to the things he spake, who dyed as he foretold himselfe, the 19. of November, 1644. Master Rogers, Master Rogers his sister, Richard Thomas Yeoman, the wife of Iohn Overy, the wife of one Ford, Master Pain the elder, Master Pain the younger, Mistresse Kaies the sister of Master Kaies, the brother of Master Kaies, Master Saltmarsh minister in the same county, Nicholas Crosse, the son of Master Crosse. Set forth by Iohn Saltmarsh, Preacher of Gods Word in Kent, at Brasteed. Saltmarsh, John, d. 1647. Kayes, Mr., d. 1644. [2], 6 p. Printed for Robert White, and are to be sold by Giles Calvert, at the sign of the Spred-Eagle neer the West-end of Pauls, London : 1644. Speeches of Mr. Kayes included in the text but no one appears to know anything about his true identity. Cf. DNB and BMC. Annotation on Thomason copy: "Decemb. 1st". Reproduction of the original in the British Library. eng Kayes, -- Mr., d. 1644. Last words -- Early works to 1800. A93711 R16000 (Thomason E19_12). civilwar no A voice from Heaven: or, The words of a dying minister, Mr. Kayes,: in the county of Kent, at the town of Sundrage, eighteen miles from Lon Saltmarsh, John 1644 3717 5 0 0 0 0 0 13 C The rate of 13 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-06 Emma (Leeson) Huber Sampled and proofread 2007-06 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Voice from Heaven : OR , The words of a dying Minister , Mr. Kayes , In the County of KENT , at the Town of SUNDRAGE , Eighteen miles from LONDON , neer WESTRUM , a Market-Town in the same County : Delivered before those who were then in his Chamber severally present to the things he spake , who dyed as he foretold himselfe , the 19. of November , 1644. Master Rogers , Master Rogers his sister , Richard Thomas Yeoman , The wife of Iohn Overy , The wife of one Ford , Master Pain the elder , Master Pain the younger , Mistresse Kaies the sister of Master Kaies , The brother of Master Kaies , Master Saltmarsh Minister in the same County , Nicholas Crosse , the son of Master Crosse . Set forth by Iohn Saltmarsh , Preacher of Gods Word in Kent , at Brasteed . LUKE 16. 31. — Neither will they be perswaded , though one arose from the dead . I conceive this Relation fit to be printed : Charles Herle . London Printed for Robert White , and are to be sold by Giles Calvert , at the Sign of the Spred-Eagle neer the West-end of Pauls . 1644. To the Ministers in this Reformation , both in the County of KENT , and elsewhere in the Kingdome , who have not yet laid down the mixtures and superstitious formes in the pure worship of GOD . SIRS , SOme of you know the meetings we have had with this deceased Brother , and the purpose still of all our disputings , as your selves well know , ended only in this , that you would lay by the formes in practise , and strengthen the hands of our godly brethren in the Reformation , but we could not prevaile upon you , either our Arguments were too weak , or your corruptions too strong ; my fellow Ministers in these Arguments were Mr. Sheifield of Turnbridge in Kent , Mr. Marshall Minister , Mr. Steed Minister in the same County , godly and faithfull men , but now you may heare an Argument stronger then ours , the words of your dying brother , which I had concealed from the world , had not the Lord sent down a beam from heaven into the deceased , to give testimony against these mixtures , and corrupt formes , And what am I that I should withstand God ? And here I am sorry that you were not present to have seen and heard , you might have seen one whom you knew well , speaking with a power more then his own , For it was not he that spoke , but our heavenly Father which spoke in him : you might have seen the picture of one in another world , a copy of the Resurrection , as if God had raised him from the grave to bear witnesse unto the truth : you might have heard such expressions as are not to be heard from Pulpits , words that were spirited more then ordinary , as one having authority , and not as the Scribes , and here I shall repeat them , but that heavenly accent they had from him , I cannot : my prayer is , that this paper may breath out his last speeches so effectually to the world , that all ( but those , whom neither the Arguments of the living nor dying can convince ) may be perswaded to go to the fountain of living waters , and only to him who hath the words of eternall life . His sicknesse at first was rather an indisposition of body , yet it weakened him in a little time , and prevailed every day upon him , he had some better dayes , which he thought to be symptomes of recovery , I did visit him sometimes , and I found God had sanctified his sicknesse , and he cast out some words to me of improving himself more in the wayes of God , and the power of godlinesse ; on the last day of his sicknesse I went to see him by meer a Providence , & found him in bed , he was slumbering , and when I spoke to him , he returned me this answer , That he had called for a blessing , and now would apply himself to rest , for he thought the danger of his feaver was over , so I left him for that time , but I had not been an houre from him , when word came to me that he called for me , when I came , I found him sate up in the bed , and speaking very strongly , his understanding clear and apprehensive , his memory firm and faithfull , his senses active and waking , his speech sounding not like a voice in this world , and thus he spake in the presence of divers : Master Kayes his severall speeches . YOu see here a dying man , I know I must die , I shall only live till morning , you may conceive what you will , but it is all in vain , I shall continue thus as you see me till morning , but I shall then die , oh , I shall go down to the grave and be no more , oh , I shall die , I shall go to the earth , I am not here to live , let me die , oh my sins are great , oh Lord Jesus receive me , Justice sayes , smite , Mercy sayes , no ; my delights and pleasures in the week day soon wasted what I had thought on in the Lords day , and resolved ; I resolved , if God had spared me life , to have gone on in a more holy way then I have done ; I have not gone on throughly with the word of God , if the Lord had spared me life , I would have shewed them the grounds ; I trusted too much to my own memory , I have not used the communion of Saints here ; but Lord thou hast many to save , thou mayest cast me off as a poor stinking Goat , but Jesus Christ is willing to receive those that come to him , but I have no full assurance yet ; but what do I talk of conscience , a poor vile wretch as I am ? Yet Christ Jesus the righteous he is willing to receive . I had resolved to have gone on in the power of godlinesse , and have laid the foundation of godlinesse , but God hath cut off my thread of life , and I shall be no more : but now Satan is vanquished , the blood of Jesus Christ hath drownd my sins , and will swallow them up , God doth hold in my soul yet , free grace , nothing but Iesus Christ , my soul shall rest with the spirits of just men : I have loved Disputes that did not profit , now the daughters of musick cease , and they that look out of the windows begin to grow dark . Wife reade the Scriptures more , I have put them off sometimes ; do not use your fathers forms , go on in the power of godlinesse , nothing but the power of godlinesse : Master Salmarsh , I desire not the pomp of a funerall Sermon , but that you will tell my people of the power of godlinesse , and stir them up , and quicken them to it : see that a godly and faithfull Pastour come after me , and that he come in the rightway . Divers prayers he intermingled with these speeches , and he prayed with me , and at the last prayer made with him , he said , my soul is exceedingly comforted : the Lord hath spared my life to be comforted thus in prayer ; here I left him resting , and towards morning he drew neerer the grave , and said to some about him , they would not let him go the right way : but would have him on the left hand to heaven , ( a good warning to some then neer him , who may do well to observe it ) and come up more to the Power of godlinesse , then they do , and about day he died , that very time he had told on so much , having assured both himself and us all of his death , about that hour . Observations . I shall observe some few things concerning him and his speeches . In the beginning of his weaknesse he left off the formes of Common prayer he used , more then before , whence I observe , these mixtures in the worship of God must needs be uncomfortable and unwarrantable , which dare not abide the triall of a grave . II. He used but little of these formes of late , for he had almost layd them by before his sicknesse , and yet so much as he used was a burthen , now we may observe , that it is no dallying nor trifling in the worship of God , and the least mixtures will be thorns and briers in the conscience of a tender Christian , when he gives up his accompt , little sinnes will be great ones at that day . III. He spoke still in the assurance and full perswas●on of his death , and the time of it , an evidence not ordinary to departing souls , as if God had raised him up higher then others to see his grave , and to argue from heaven for the power of godlinesse . IIII. His speeches carried a strength and spirit in them more then naturall , and deeply pierced the better affected that were present , and could not but convince the other , We may observe that the children of God the neerer they come to Glory , the more of it they take in , and their last breathings are purest and strongest . V. The time of his perswasion that he should die was after the slumbers he had : Thus God did as it were awaken him from another world , and truly all the words that he spake were me thought like the words of one that had ingaged himself to dye , when he had reported something he had to say from God ▪ to the world . VI . In the first part of his speech he sadly and passionately spake of his dying , and his certain going down to the grave about the morning , or very time he departed , we may observe that the revelations of God concerning his purposes and decrees are unchangeable , and have their just accomplishment , in the things he foretells . VII . In the next passages of his speech you may see his spirituall conflict with sinne and sathan , Iustice sayes smite , mercy sayes no , And here his words were like the words of one that had seen a vision of the attributes of God , of his justice and mercy pleading for him , and his carriage was like one that had looked onto see the issue of that glorious pleading in Heaven for a poor soul ; and here I observe further , that while we are in this body of sinne , justice will sparkle into the soul , that mercy and free grace may be more exalted , and thouh there be no condemnation to them that are in Christ Jesus , yet the soul stands not alwayes in so clear a view of this free justification , we see but in part , and darkly as in a glasse . VIII . In his spirituall conflict we may observe by the interminglings of fears and comforts , that God will have the souls of his to see what he could do against sinne , and what in justice they might expect , and yet in all these he holds forth so much of Christ , as may bear up the soul , and their comforts and faith work still higher then their feares and doubtings , as we observe in his speeches , for the free grace of Chr●●●●●d his assurance in that , kept him above all . IX . In his reasonings he had with his own actions , he could not find in the best of them any thing he could make up a soul cordiall on , for speaking of conscience , oh sayes he , but what do I speak of conscience ? and thus he threw off his own righteousnesse as a menstruous cloath , and nothing would hold out to him but free grace , and Christ Iesus , there only he grasped and held , as you may see in his expressions . X. He was sorry that he lived not to perfect some holy resolutions in his ministery in the Power of godlinesse , We may observe that when good purposes are kept too long at home , God lets them not stirre abroad when they would , it is good performing while it is in the power of the hand to do it . XI . He was much grieved that he sought no more the Communion of Saiats ( as he sayes ) here below , we may see that the neerer any soul draws to the communion above , the more they see into the precious societie of the Saints below , and the communion here , and we see it is a comfort to a soul that they can be here in the Kingdom of grace , with those , with whom hereafter they shall be in the Kingdom of glory , this would be well observed by those who account slightly of godly meetings , or cast notions of Scandall , or Conventicle upon them . XII . It grieved him that he spent time in disputes that did not profit , when the soul is preparing for another world , no other thing can give it any proportionable comfort , but something that hath more communion with glory , the purest and highest learning and reasonings are but vanity and vexation of spirit , the soul that is for Heaven finds no advantage in any thing , but what hath the Power of God in it to salvation . XIII . His speeches did much tend to the advancing the Power of godlinesse in his ministery , if God did restore him , we may observe , that the emptinesse of mans inventions in the worship of God are then only discerned to be emptinesse and folly , when the soul is neerest God , and most spirituall , no wonder that mixtures and formes of men in the ordinances of God are so little discerned by so many Neuters and Malignants , for the more carnall they are , the darker is their judgement in the things of God , he that is spirituall only discerneth . XIV . He spoke against the formes of his father in Law , who it seemes is not now of so pure a practice in worship ; who can desire a stronger evidence next to Scripture , then the judgement of a Divine whose learning was now more gloriously sanctified , from the immediate light of God , to a clearer discerning ; though carnall reasons may plead strongly for mixtures and corrupt formes , yet when Heaven opens to convince the soul , and to argue against them , which of them or their Abettors are able to appear against such an argument , and mighty evidence . XV . He spoke against not coming in the right way into Benefices , which corrupt Patrons , and Ministers , that are as easie to give , as the other to take , may do well to observe , and all such who come in by other wayes of contract , or bargain , or marriage Symony . I observe the severall expressions in his speeches give a clear and undeniable testimony to these Scriptures . I. His certain perswasion of his death , and the very time , to this Scripture . Joel 2. 28. I will power my spirit upon all flesh , and your sonnes and your daughters shall prophesie , your old men shall dream dreams , your young men shall see visions . II. His conflicts with sinne and Sathan , to this Scripture , Ephes. 6. 12 , 13. we wrestle not against flesh and blood but against principalities and powers , against the rulers of the darknesse of this world , against spirituall wickednesse in high places , wherefore take unto you the whole armour of God , that ye may be able to withstand in the evill day . III. His doubtings and fears , to this Scripture , Philip . 2. 12. work out your salvation with fear and trembling . IV. His overcoming temptations through free grace in Christ Iesus when he thought himself vildest , to this scripture , Zach. 3. 1 , 2 , 3 , 4. And he shewed me Joshua the high Priest standing before the Angell of the Lord , and sathan standing at his right hand to resist him , and the Lord said unto sathan , the Lord rebuke the oh sathan , now Ioshua was cloathed with filthy garments , and stood before the Angell , and he answered and spoke unto those that stood before him , saying , take away the filthy garments from him , and to him he said , behold I have caused thine iniquity to passe from thee , and I will cloath thee with change of raiment . V. His renouncing his own best actions as filthy and not to be rested , on to this scripture . Rom. 3. 20 , 21 , 22. therefore by the deeds of the Law , there shall no flesh be justified in his sight , but now the righteousnesse of the Law is made manifest even the righteousnesse of God , which is by faith of Iesus Christ unto all , and upon all them that beleeve . VI . His being sorry that he lived not to perfect his better resolutions in his ministery for advancing the Power of godlinesse , to this scripture , Ecclesiast . 12. 1. Remember now thy Creator in the dayes of thy youth , while the evill dayes come not , nor the ●eeres draw nigh when thou shalt say , J have no pleasure in them . VII . His sorrow for not enjoying more the Communion of Saints here below , to these scriptures . Act. 2. Psal 119. 63. and they continued stedfastly in the Apostles Doctrine and fellowship , and all that beleeved were together : I am a companion of all them that fear thee , and of them that keep thy precepts . VIII . His grief that he spent time in any disputes that did not profit , to these scriptures , Tit. 3. 9. Coloss. 2. 8. but avoid foolish questions and genealogies , and contentions and strivings about the Law , for they are unprofitable , and vaine , beware lest any man spoyle you through philosophy and vain deceit after the traditions of men , and not after Christ . IX . His speaking against the corrupt formes and mixtures in worship , and in particular , by the name of one that used them formerly , to this scripture . 1 Tim. 6. 3 , 5. if any man teach otherwise , and consent not to wholesome words even the words of our Lord Iesus Christ , and to the Doctrine which is according to godlinesse , from such withdraw thy self . His speaking against not coming in the right way of coming into livings , to this Scripture , Iohn 10. 1. He that entreth not by the doore into the sheepfold , but climbeth up some other way , the same is a theef and a robber . Conclusion . 1. You have the summe of the passages of his life , in that short time of his going to his long home , there are two circumstances most eminent in this , the Power he spake in , and the evidence of his death , and these two make all the rest that he delivered more observable , the use I have made of it is this , a revealing an heavenly Testimony against mixtures in worship , which I durst not conceale . 2. An application of it to those who are of a judgement , that such things are indifferent in the Ordinance of God . 3. That some soul secrets might be seen and better studied and observed . 4. That the judgement of one so enlightned and inspired , concerning these things , might be consulted with more by those that are carnally and superstitiously minded . 5. To justifie the truth of certain Scriptures , against carelesse and Atheisticall souls that either regard not , or beleeve not . 6. To preserve the memory of a deceased brother , whose Piety and Learning were commendable in his life , but in his death incomparable . And to satisfie the desire of some eminent in the assembly , who presumed it of publike use , through Gods blessing . FINIS . Notes, typically marginal, from the original text Notes for div A93711e-370 〈…〉 . 
A92715	----	The vvitty rogue arraigned, condemned, & executed. Or, The history of that incomparable thief Richard Hainam. Relating the several robberies, mad pranks, and handsome jests by him performed, as it was taken from his own mouth, not long before his death. Likewise the manner of robbing the King of Denmark, the King of France, the Duke of Normandy, the merchant at Rotterdam, cum multis aliis. Also, with his confession, concerning his robbing of the King of Scots. Together with his speech at the place of execution. / Published by E.S. for information & satisfaction of the people. E. S. This text is an enriched version of the TCP digital transcription A92715 of text R203438 in the English Short Title Catalog (Thomason E882_8). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 74 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A92715 Wing S20 Thomason E882_8 ESTC R203438 99863392 99863392 115591 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92715) Transcribed from: (Early English Books Online ; image set 115591) Images scanned from microfilm: (Thomason Tracts ; 133:E882[8]) The vvitty rogue arraigned, condemned, & executed. Or, The history of that incomparable thief Richard Hainam. Relating the several robberies, mad pranks, and handsome jests by him performed, as it was taken from his own mouth, not long before his death. Likewise the manner of robbing the King of Denmark, the King of France, the Duke of Normandy, the merchant at Rotterdam, cum multis aliis. Also, with his confession, concerning his robbing of the King of Scots. Together with his speech at the place of execution. / Published by E.S. for information & satisfaction of the people. E. S. [8], 47, [1] p. printed for E.S. and are to be sold at the Greyhound in St. Paul's Church-yard., London : 1656. Annotation on Thomason copy: "June 25". Reproduction of the original in the British Library. eng Hannam, Richard, d. 1656. Brigands and robbers -- England -- Early works to 1800. Executions and executioners -- England -- Early works to 1800. Last words -- Early works to 1800. Suicide victims -- Early works to 1800. Thieves -- Early works to 1800. Swindlers and swindling -- England -- Early works to 1800. A92715 R203438 (Thomason E882_8). civilwar no The vvitty rogue arraigned, condemned, & executed. Or, The history of that incomparable thief Richard Hainam.: Relating the several robberi E. S. 1656 13505 13 0 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-10 Elspeth Healey Sampled and proofread 2007-10 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The vvitty Rogue Arraigned , Condemned , & Executed . OR , The HISTORY Of that incomparable THIEF RICHARD HAINAM . Relating the several Robberies , mad Pranks , and handsome Jests by him performed , as it was taken from his own mouth , not long before his Death . Likewise the manner of robbing the King of Denmark , the King of France , the Duke of Normandy , the Merchant at Rotterdam , cum multis aliis . Also , with his Confession , concerning his robbing of the King of Scots . Together with his SPEECH at the place of Execution . Published by E. S. for informacion & satisfaction of the people . London ▪ printed for E. ● . and 〈◊〉 to be sold in the Greyhound in St. Paul's Church-yard 1656. To the READER . Reader , YOU have here the Life , Pranks , and Death of one of the most unparallel'd Thieves in these our dayes , as it was partly delivered by himself , and partly by others that were conversant with him in his Life . I have forborn to tell you his petty Thieveries : but because there is one , which being his first , and as it were a Prologue to his former Actions , I shall insert it here ; and thus it was : Being in the Market-place , where there sate a Woman selling Puddings , he spies her , steps unto her , and feigning himself desiring for to buy , asks her the price , she told him ; but speaking to another Customer , he in the interim slips as many as handsomely he could into his codpiece , which having done , told the Woman , He would not give so much ; and thereupon left her . Upon this good success , taking himself to be one of Fortunes Favourites , he frequently comes to Market : insomuch , that by degrees , from robbing of a Stall , he comes to rob a Shop ; from a Shop , to rob a House ; and from a House , even to dare to rob the Court : until his doings did at last undoe him . Whether it was more for need , or more to covet other Mens applause , that thus he lived , I question which . But such is the Policy of the Devil , that plotting to undermine the frailty of a Wretch , he shews him what it is to be admir'd ; this spurs him on with a conceit of acting something that may make him famous : of which he runs the hazard , and at last is taken : for so the custome of the Devil is , When he hath brought one in a dangerous way , to leave him in the wolvish jaws of death . Thus hath the wings of Fame flown away with many , that not onely might have liv'd in the Callings wherein they were educated , and contentedly ; but died peaceably , and so have liv'd , as not to fear to die , and took the easier way to Heaven , viz. in a Feather-Bed , and not a S●ring . I shall not stay you any longer at the door , which being open , you may enter , and view the grandest Thief in Europe : but give me leave , before you wander further , to give you a true account of what he left behinde him on the Ladder . The Speech and Confession of Mr. Richard Hainam , on Tuesday last in the rounds of Smithfield , immediately before his fatal Leap from off the Ladder . ALthough I am a Prisoner , and condemned to die ; yet I cannot but retain a favourable Construction of your Proceedings ( this day ) towards me ; presuming , that you will not deny me that Liberty due to all Christians , from Christian Magistrates , wch is , that I may be permitted the freedom of speech to clear the Innocent ( at this my hour of death ) that now lie accused as being privy to my Designs , and Consederates with me in my late Actions . As for my part , resolved I am to accuse no man ; no , no , Gentlemen , I abhor the Thought , much less the Action of so horrid and foul a Crime ; and on the contrary , am as willing and free to clear those that are accused for me ; which it seems is my poor Landlord and and Landlady , Mr. Chamberlain and his Wise , whose hard Face and cruel Destiny from my soul I pitty , as much as my own , and do protest their Innocency in all respects [ towards me ] whatsoeever . However , seeing it is my unhappy fortune , to end my dayes upon this Gibbet , I humbly submit to the Divine Hand of Justice , and desire the prayers of all good Christians , to Almighty God , earnestly to implore a Remission of all my sins , which are many ; and enable me to fail through this violent Storm and Tempest , that so at the last I may arrive at the Haven of Happiness , there to cast my Anchor of Faith , and lay hold on my Lord God : and so farewel , farewel unto you all . Then turning himself about , Mr. Clerk the Minister of New-Gate spake unto him by way of Exhortation ; and after him one Mr. Tuke ; unto whom he was very attentive , & seemed to have a very relenting Spirit ▪ &c. But the hour drawing neer , he was commanded up the Ladder , where the Executioner sate ready to do his Office ; and having put the Rope about his Neck , Mr. Hainam pulled out a white Cap out of his Pocket , and giving it to the Executioner , he put it on the said Hainam's head , and after that his mourning Ribbon that he wore about his Hat ; and taking out his File which he had hitherto concealed , he gave it to Mr. Brisco , ( of which you shall hear more hereafter ) and so lifting up his hands to Heaven , and the Executioner laying his hand upon his shoulder , ( which was the sign ) asking if he was ready , he immediatly leaped off on the left side , uttering these words , Lord have mercy upon me . The Contents are as followeth . Chap. 1. A Brief Discourse of his Life and Qualities . 2. How he rob'd the Earl of Pembroke . 3. How he rob'd a Merchant in Rotterdam . 4. How he cheated the same Merchant of 400 l. 5. How he rob'd the Portugal Ambassador of a Silver-Table . 6. How he was imprisoned at Paris , but escaped . 7. How he was again retaken ; and the manner of his strange escaping . 8. How he rob'd the King of France . 9. How he rob'd a Gold-Smith in Bristol . 10. How being taken , he attempted to break Prison , but was prevented . 11. How he desperately gets away , and cunningly deceives the Watch . 12. How he takes a Lodging in Essex . 13. How he was again apprehended , and the manner of his escaping . 14. How he rob'd a poor Man , and delivered him his Moneys again . 15. How he cheated a Gold-smith in Cheapside . 16. How he seized on an English ship , and sold it in another Country for 1700 l. 17. How he cousned a Gentleman of ●our Jewels . 18. How it was afterwards known that Hainam had the Jewels . 19. How he being pursued , notably escapes , and puts a trick upon his Wench . 20. How he was secured in Germany , and got away . 21. How he rob'd the Duke of Normandy of 700 l. 22. How he rob'd Mr. Marsh at Hackny of 400 l. 23. How he rob'd Alderman Hancock at the Grey-hound Tavern in Fleet-Street . 24. How he cousned a Merchant of 300 l. 25. How he cheated a Draper in Gracious-Street . 26. How he returned to England , was taken ( and afterwards hang'd ) for robbing an Ale-house in St. Swithins-Lane . 27. How he had almost escaped again . 28. How he was executed in Smithfield-Rounds , with a brief account of his dying words . The vvitty Rogue Arraigned , Condemned , and Executed : OR , The HISTORY of that Incomparable THIEF , RICHARD HAINAM . CHAP. I. Being a brief Discourse of the Life and Qualities of Richard Hainam . HE was by birth an English-man , descended from an ancient Family , and instructed in the rudiments of Learning ; insomuch , that at the Latine Speech he proved a good Proficient : and had likewise gain'd a smack of divers Languages . His discourse was pleasant , savouring much of Scholarship and Wit ; so that whoever saw him , if they had a breast that ▪ harbour'd any Christian thoughts , would either pity his condition , or admire his parts . He was ever in his childhood thus addicted , counting it a greater credit to be thought wise enough to cheat , then honest enough to hate it : And when maturity of yeares had made him capable of a greater Game , he findes acquaintance ; which if ill , like Tarre , stick where they touch ; or , as it is reported of the Mermaids , sings a man into a trance , till he dances into the mouth of dangers . Thus stepping from one degree of Mischief to another , he comes to be acquainted with one Allen , and , as I suppose , with Hinde ; which Allen , being a Master Thief , and an ingenious Villain , would oftentimes rob on the high-way in his Coach , who would there sit in the habit of a Bishop , while his men , which were the actors , making his Coach their store-house , because unsuspected , either escape , or putting on a Livery , ride by his side in the nature of his Servants : with which man when Hainam came to be acquainted , having before lost the Conscience , he now resolves to finde out all the customes of a sinful life : And for his better education , jonis himself to a band of other Villains ; who seeing him a forward man , and stout , were as much desirous of his company , as he was before ambitious of enjoying theirs . With these having now accompanied in some Exploits , it was as difficult to fall back , as it was facile to begin ; but not so much through their means , by forcing his continuance , but by his own ; who having tasted of the Devils bait , and prov'd the pleasure that he found in sin , could neither by intreaties of his Friends , nor the instigations of abundance more , be disswaded from his wicked courses . Nay , had he seen the Torments of a damned Soul pictured before his face , or if it might be possible , the gates of their infernal habitations opened to him , where he might behold the Usurer choak'd with his Molten Gold ; the Fornicators , and those wretched souls , that have worn out sheets of lawless Lusts , upon the Rack of steel ; the Murtherer , which before was fill'd with blood , now crying , water , water , to quench his parched thirst ; or the Thief , with nothing left him but his Miseries : I say , had he beheld all these , they would have seem'd but fancies to him , and no more have touch'd him , or to as little purpose , as a lighted Match does Powder when 't is wet . Notwithstanding , he was a man compleat in parts and person ; had he had grace equal to his other endowments , he had been the Mirrour of the Age . But it so pleaseth the Almighty wise Creator to disperse his blessings , to some VVit , and to others Vertue ; without which , a mans wisdome is but a deceiving Guide , which leads him to the fatal Pit , as it did this man , helping him , as we may too truly say , to a dead lift , and only served for a varnish to his villanies , teaching him how to glory in his shame ; as if it were a Maxime to be learned , That he that feareth not to sin , may never fear to shew it : from which indeed he would not be retarded : Nor could any perswasions be so prevalent with him , as to prove an obstacle to his nimble tongue : insomuch that he would often boast , That all the Prisons in England , Holland , and elswhere , were far too weak to hold him ; as you shall more plainly perceive in the Narration here ensuing . CHAP. II. How Richard Hainam Robbed the Earl of Pembroke . HAving by his wyles screw'd himself into the acquaintance of Mr. Herbert , one of the Lords Servants : for his several courtesies ( which as a Prologue to his Villanies ) he bestowed on the said Herbert , he was in requital invited to meet him at his Lords ; at which time Hainam so insinuated himself into his favour , that a while after , nothing could be done without the others advice : insomuch , that coming to be sensible each of the others minde , it was suddenly resolved of , That Hainam should appear the next day at the Lords outward Hall , where he assuredly should finde Herbert , to the end he might receive instructions for the conveying away of the Plate after Dinner . Now was the Sop fallen into the Honey-pot ; it fell out as pat , as a Pudding for a Friars mouth . Hainam had his desire , and Herbert his . The prefixt time , when come , Hainam very gallantly attires him , not varying half an hour from the time agreed upon , but repairs to the Earl's house ; where he had not long continued , but it was notified unto him , that the Earl had dined , and was walking from one end of the Dining-room to the other , till the Servants had dispatched , who were then taking off the wrinkles from their bellies ; and moreover , that the Cloth whereon the Earl dined , was taken away , and the Voider wherein the Plate was usually put , was set upon the Cup-boards-head . Hainam having received this Intelligence , ascends the stairs , which conducted him to the room where the Plate stood , and where the Earl was walking ; who seeing a Gentleman in such goodly Equipage , and supposing him to be a Friend to some Gentleman belonging to the house , he courteously salutes him with a Conjee ; in which silent complement , Hainam returns the like , and continued walking in the Room . The Servants seeing a Gentleman walking there , supposed him to be some Nobleman that came to give the Earl a visit . In this manner both parties were mistaken , and Hainam watching for the Lords return to the other end of the Room ( which was somewhat long ) he nimbly whips the Voider full of Plate under his Cloak , to the value of fourscore pounds and upwards , and went away , taking his journey to the side of the Bank , where he presently melted it into one great masse . The Butler , according to his custome , comes to fetch the Plate , which he found missing . Then every one was questioned , but in vain , no tidings could be had , neither of the Plate nor Thief : Then the Steward gets some Bills presently printed , wherein he discovered the Lords Arms , with other Marks which was thereon , and caused them to be carried to most Goldsmiths in London , and elswhere , but to no purpose ; insomuch that ( to verifie the Proverb , He that hath once stollen , will steal again ) the former Thief was induced to a further progresse , relying much upon his former fortune ; so that not long after , more goods were wanting : and whether Heaven pointed out the author , I leave to you to judge ; but the Servants having some suspition of Mr. Herbert , caused him to be severely questioned , who was so ingenious as to frame no other answer , but a just Confession ; which he thus enlarged , telling them , That he had a sum of Money of Hainam , for informing him of the customes of the house : whereupon , Hainam was apprehended , but in a short time following , by leaping over a wall , made his escape , taking his Leap from London to Rotterdam . CHAP. III. How Richard Hainam Robbed a Merchant in Rotterdam . AFter his Villanies had made England too hot a place for him to stay his foot on , he journeys to Rotterdam ; where being arrived in fashion of a Gallant , he visits an eminent Merchant , with an intent seemingly to wooe his Daughter . The Merchant having the qualities of a Gentleman , thought he could not in civility but give him the welcome , if not of a Son , yet a Friend , or a Gentleman ; and to that end , with many Complements on both sides , urged him to chuse no other habitation then his own ; and being a stranger , he said , it would redound much as well to his benefit as conveniency . After many denyals , which seemed barely of a complement , he entertain'd the proffer ; but alledging , Nothing could more disswade him , then the small hopes he had of his gratuity , or his insussiciencies of requital . Having been now entertained , rather like a Prince then a Picaro , with all the dainties of a furnish'd Table , he feigned himself inclinable to sleep , and seemed desirous to take his rest ; and to that end , was conveyed to his Chamber , where he lay considering of his intentions , till the folks were bedded : of which being by the deadnesse of the night informed , he softly descends the stairs , and ransacks those rooms where he discovered the richest prizes ; and having made up a weighty pack , in the morning betimes he forsakes the house , puts on another sute of Apparel , and in that case passed unsuspected . The next day , every one , when up , betakes himself to his usual occupation , not discovering the losse of any thing , till the day was half-way spent : Then was there calling from one to another , Where is this thing , and where is that ? Who saw the silver-Tankerd ? who saw my Mistresse best Scarf , or my Masters Gold Hatband ? Every one had his answer ready tuned , Not I , sayes one ; Nor I , sayes another ; Nor I , sayes a third : which sounded basely in the Master's eares . But at eleven of the clock , every one admiring at the Gentleman 's long tarriance in his Chamber : The Merchant sends a servant to enquire his health ; who when he was at the door , having no acquaintance with his Name , uses no other phrase then Sir ; which after his often pronouncing , he found no eccho : he assays the Chamber , which he findes in a bare condition , not onely destitute of its new-come-guest , but the very sheets whereon he lay , which were no mean ones : Which when he had observed , he acquaints his Master with , who needed then no spurs to post him on ; he presently pursues him , by the description of his habit : but Hainam had made a shift to change that , before they had cloath'd them with their own ; and having notice that he was pursued , thought the best shelter was the Merchants own house , for there none would seek him or mistrust him . Thither he goes in his new-chang'd habit , pretending he had some Commodities to sell which he had brought from England , and would desire him to give them house-room , for which he would content him ; not-so-much for that he wanted money , and would therefore sell them , but because he esteemed an INNE no secure place to lay them in , by reason it was free to all comers , and the people unknown to him , as well as the Merchant ; but having a good opinion of him , he would wholly relie upon his worth and honesty . To this the Merchant willingly consented : so he left him . CHAP. IV. How he cheats the same Merchant of Four hundred pounds . THe next day he sends one of his Companions to this Merchant , whom when he saw , he told him , His business to him was about his Son , a youth which then he had with him , who he would desirously have to reside with him in the condition of a Servant : And having intelligence of his good disposition , and the Trade he drove , he would not spare any moneys to give with him , that he thought might in reason content him . The Merchant greedy of gain , desired him to leave his Son , that they might have some experience of one anothers humours ; which he did , and went his way . About a week after , Hainam sends for this youth , and inquires of him what rich Commodities his Master had in his Warehouse ; who having narrowly espied , gives him a punctual information ; and for the better surety , brings with him his Masters Shop-book , wherein he noted what he usually received : The which book Hainam peruses , and finding a Note of several Commodities , which one had lately left with the Merchant , to the value of Four hundred pounds , he writes underneath in the book , This is mine . And having an excellent faculty in counterfeiting of hands , he writes sutably to the Merchants own fist , as followeth , Left with me by such a one ( framing an English Name ) on such a day , such and such Wares , delivered in the presence of F. M. and P. D. Which F. M. and P. D. were the one the Merchants man , the other Hainams ; both of which under-write their hands ; and moreover , makes a small Note in a piece of loose paper , expressing the same words : which Note he orders the youth at his best opportunity to convey into his Masters cabinet ; and with some other instructions he took his leave . The youth return'd with the book to his Masters home , where he had not long been , but Hainam comes and enquires for his Master , who being then within hearing , runs out to him , as supposing he had brought those things he told him of : But contrariwise , Hainam demands of him some of those commodities he left with him about a week since : The Merchant was amazed , and asked him what he meant : he answered , To have his goods . Quoth the Merchant , I have no goods of yours in my hands . No ▪ quoth Hainam , sure you have , Sir ; you cannot forget so soon . Quoth the Merchant , You were with me , and told me that you had goods , and would send them in , but I received none : No ? quoth he , this shall not suffice , I have my Witnesse of it : therefore let me have my goods by fair means , or I shall publish your Knaveries , to the cracking of that little credit you have in other places . But the Merchant still persisted , crying , He saw not his goods : Insomuch that Hainam fetcheth Officers , endeavouring to force them from him . When the Officers were come , the Neighbors likewise crowded in , every one giving a fair character of the Merchant . But after pro and con a long while , nothing could be done , the one pleading as ignorantly , as the other impudently . Then they examine Witnesses , who both confirm'd it : the Merchants man said , that he by his Masters order set his hand to such a Bill ; so said Hainams Servant . Then did the Merchant stamp as if he was mad , swearing they had a plot to Rob him ; and were they examined , he feared he should finde some of them guilty of his late losse , occasioned by the subtile trick of his counterfeit Son-in-law . But Hainam having now the voyce of all the people there , who cryed , he was the Owner , it was plain ; he sends for one of the chief men in Authority , to whom they stated the case , who admired at the Merchants stubbornnesse , that was so lately reputed such an honest men ; and willed Hainam to open what Chests he pleased ; and if in case he would not deliver the Keyes , to force them open . Nay , quoth Hainam , for a further confirmation , view his day-book , where if he hath not cross'd it out , you shall see his own hand , his servants hand , and my servants ; so that were he the veriest Knave in the world , there could be no shifting of it : So reaches the Book over , which he looks , and at last findes the Wares written in a hand which the Merchant could not deny but he should know , but avowed he was ignorant of its coming there . Then the Witnesses were asked , Whether they knew those hands ? who both answered , They were their own : insomuch that they wanted little of either making the man mad , or perswaded him he had been so . And further , says Hainam , if you will please to cause this Desk to be opened , I question not but you shall finde another Bill of the Wares , which , if I mistake not , he lock'd therein . The Merchant in a rage replies , He should be hang'd for a cheating Rogue , ere he should look in his Cabinet or Desk ; he would not open it : Whereupon , the Officers broke it open , and turning over some papers , finde this same Bill : Then did they all rail upon him extreamly ; who , poor man , could hardly make any thing audible but his Tears ; but with much ado would cry , Pray secure him , for I know he hath a Familiar : This must needs be the Devils work . And not being able any longer to withstand the Authority of the Officers , he suffered all the goods to be carried away , and with them discharged his house of such an unworthy person as his servant , who he sent away to his Father , and never heard of him after . CHAP. V. How he robbed the Portugal Ambassador of a silver Table . HAinam with his full bags thought it now high time to be gone : whereupon taking ship , he comes to London ; where having some notice of the rich Attendance , with the Appurtenances belonging to the Portugal Ambassador then resident in London , he fits himself to repair unto his Lodgings ; where , discerning a small Table of pure silver , which served onely as an ornament to the Room wherein it stood , he presently contrives his plot to steal it , and never wanted some to assist him : He sends a discreet young man into the room , to speak with a Gentleman which was there walking ; which man was to pretend some occasional businesse , as he did : but what it was , I am ignorant of . The man being entred the Room in a gay Sute , Gallant-like , salutes the Gentleman , and begins to frame his discourse , which he continued , walking with him from one end of the Room to the other ; who had no sooner turned his back , but Hainam following of him , nimbly conveys the silver Table under his Cloak , and stands at the door as he did formerly : His Companion seeing the Table gone , and walking on that side whereon it stood , shadowed the vacant place thereof ( from the Gentlemans sight ) with his body as he walked ; and being come to the door where Hainam stood with the Table , he steps forth , pretending to have somewhat to say to Hainam concerning their discourse , and willed the Gentleman to step forth with him . Not many words passed , till Hainam watching his fit time , tells them he would go call his friend which waited without for their return : but when he was half way down , his Companion calls after him by a devised Name ; and meeting on the middle of the stairs , they both call to the Gentleman whom they found walking , who not knowing but that they might have some real business with him , goes unto them ; and being come , they joyntly tell him , That about an hour after that time , he might expect their return , and then a fuller account of their business . Having thus said , they leave him , who returned to his former walk ; and immediately missing the silver Table , did mistrust them for the Thieves that had stollen it : But before he could get down stairs , they were gotten clearly out of sight ; and taking ship for Paris , could never be afterwards heard of , not returning to finish their discourse , which they left so abruptly , that the Gentleman did say , it was the pitifull'st Tale that ever he had heard . CHAP. VI . How he was Imprisoned at Paris , but escaped . HAinam being for some Exploits in Paris imprisoned in the Common Goal ; and because his fact was great , as for robbing a French Lord , he was guarded with a load of iron , and having a great chain about his middle , was fastened to a stake , which for the said purpose was drove into the ground : but Hainam , with his File and other tools , being his Arts-master , easily shook off all his shackles , and by main force , like a second Samson , rooted up the post from out the ground , which having done he easily escapes . CHAP. VII . How he was again re-taken ; with the manner of his strange escape . BUt after a strict inquiry and search after him , he was found in the Chimney of a neighboring house , into which he gets , having not time to make a further flight : So being again in custody , he was suddenly tryed , and was in a short time to be Executed at the Mill . And that he might not then make use of shifts , he had a guard of Men , and was in Chains : But having vowed himself a Prisoner to his Guard , and that he would not stir , but onely use his mirth and frolicks with them ; he gives them drink and money , of which he had no want , nor they , so long as he continued with them : but having one time made them drunk , his Chains he soon unknit ; which he with ease would do , and put them on again : he takes three Screws , with which he used to ascend a house , by thrusting them into any wall of stone or brick ; which so easily enter'd , that in a short time he would end his purpose . One of these Screws he takes , and windes it into the Prison-wall ; then taking another , with which he does the same a step above the former , and so a third ; and by these Screws got up unto the top : the undermost of which he pulleth forth , and setteth it above the others . Being almost at his journeys end , and earger to have his Name divulg'd , that he might ride upon the wings of Fame , he calls unto the Guard ; one of which with much ado he wakes , but to so little purpose , that being drunk , he could hardly see him ; but hearing of a noise , cryed out in French , Lye still , you drunken Rogue : But Hainam , not taking his advice , he makes his entrance through the top , and that night leaves the City . CHAP. VIII . How he Robbed the King of France . HAving been at the charge of a long imprisonment , where he had nothing to do , but to do nothing : Let us now take him in his wants ; he was no other then a Rogue in Rags : but having an itching desire to a better estate , he thus bethinks him , That the King of France had an Exchequer , wherein they laid several great sums of all Coyns throughout the world , to the end that any Ambassadors , either from or to him , might be furnish'd with such as their necessities should crave . Hainam having now received a taste of this same Honey , thought it long until he had his fill ; and having provided a small Screw , with which he could lift any thing under the weight of Twenty hundred , he thus repairs to Court , and straightway fell to action ; and with such efficacy , that in a short space he became Master of more then he could master : for having unhing'd six doors , he found his entrance into the Exchequer : But one of his Companions , thinking it a Christian resolution , to be contented with a little , if got by a frugal honesty , in hopes of a reward , betrays the Plot : Whereupon , Hainam was search'd for , who taking up a bag of some French Crowns , casts it to the other end of the Room , leaving the mouth of the bag something loose , which in the fall made such a noise , that the searchers supposed the Thief to be there ; and that they might not miss him , ran earnestly to the place where they judged the Thief was , who standing in a corner near the door , stole forth , escaping onely with the gain of 100 Pistolets , and the loss of abundance more he might have had : by the help of which , he , with some others , got a speedy transportment unto Bristol . CHAP. IX . How he Robb'd a Merchant in Bristol . VVHere he , with some of his Companions , perceiving a Goldsmiths glass which stood upon the stall , to be well-furnish'd , watched their opportunity to steal it , which one night they thus effected : The shop being open somewhat beyond the hour , by reason of a Gentlemans stepping in just when the youth was going to remove the glass ; which Gentleman was purposely sent by Hainam to cheapen Rings , and to pretend he had some Gold to change : While they two were talking , in comes Hainam , and asks the Apprentice , if he had any silver Buttons : which he had no sooner said , but , says he , pointing to the young mans face , you have a spot of dirt upon your Nose ; and therewithall throws a handful of beaten Pepper in his eyes : which while the young man was wiping out , away goes he in the shop with the box of Rings , and Hainam with the box which stood upon the stall . All which , when the youth recovered his sight , he presently missed ; and calling to the Neighbors , ran to overtake them , that way which by the noise of their running he supposed they might take , but never overtook them , nor heard he either of them or the goods . CHAP. X. How being taken , he attempted to break Prison , but was notably prevented . HAinam having hitherto escap'd the Sword of Justice ( which hung over his head , and was ready to cut the thread of his Mortality ) dared even God himself , as if heaven were too high , and earth too low for his imperious Minde . Having sail'd through many dangers , and once more driven on the Rock that split his Fortunes , he was safely cast upon the shore at Newgate ; but not without jeopardy of life : for his Accusations tumbled in , as fast as he was loose ; so that it was a desperate game , and doubtful , nothing to be expected , but the favour of a speedy death . But in the nick of time , when he had almost shook hands with the world , his active brain conceived some sparks of hope , arising from his Keepers sudden visit , with whom he stood , whether to discourse with him , or with his Keyes , the sequel will inform you . But so it was , no sooner was his Keeper gone , but he having kept a strong remembrance of the Wards , discharg'd his head of that same toyl , and wrought the forms in some few ends of Candles lying by him ; which he had no sooner done , but delivered it to a friend , to procure a Key sutable to his patern ; which accordingly he did , and delivered it unto him , by the help of which he attempted to force the Prison locks ; and had opened some , insomuch that he assayed to the last of all , where being discovered by the Keeper , he was unfortunately prevented , and with greater care secured for the future . CHAP. XI . How he desperately got away , and cunningly deceives the Watch . BUt all the care which could be used or thought on , nor all the locks and bars which could be made , were strong enough to hold him , so subtile was he in his tricks and slights , that he would break the iron Chains like thread , as lately was too manifest : for having forc'd his way through many barricadoes , he gets him to the Leads , and by vertue of his Coat or Cloak , which he tears , and fastens like a Cord , conveyed himself upon the neighboring houses , and by a leap from thence into the street ; in which adventure he shrewdly hurt his Leg : but dissembling of his hurt , he takes him to the Gate , thorow which he was to enter , where being come , he calls unto a Watchman , and in the best drunken phrase he had , desired him to wait upon him home , and for his pains a shilling should reward him . The VVatchman then ambitious of the office , not onely caused the VVicket to be opened , but supposing him to be much in drink , leads him towards his place of habitation , which he informed them was on Holborn-Hill ; and having reach'd the Conduit , there salutes him two or three of his Companions , who to the VVatchman seemed to be Sparks ; but having entertained a short discourse , they offer to assist him on his way , and to that end liberally discharge his former guard ; who seeing that they knew him , went his way , not doubting any thing : but no sooner was the Watchman gone , but Hainam was conducted to a place where there was a horse provided for him , on which he mounts , rides to St. Albans , and was by a Surgeon there , cured of the burthen of a useless Leg. CHAP. XII . He takes a Lodging in Essex . HAving , as you heard , escaped out of Newgate , he leaves S. Albans , and journeys into Essex ; where he there takes his lodging at an Alehouse : standing at the door one day , when his Landlady was gone to Lees about some business , a Gentleman coming by , took cognizance of him ; but Hainam fearing lest he would betray him , presently runs to his Chamber ; the door of which being lock'd , and the Key missing , he breaks it open , and taking out 400 l. in Gold , which he had thither brought , he left a shilling and a pound of Sugar on the Table to satisfie his Landlady , and departed . CHAP. XIII . How he was again apprehended , and the manner of his Escape . TO prevent the designs of an evil fortune , he thought it no policy to stand at his Lodging to consider which way to steer his course ; therefore hies him to a private place not far off , where he resolved to remove to Redriff ; where he had not long been , but by the Constable and some others he was guarded up to London , as farre as to Warwick-lane : where being , at the end , within sight of the fatal Colledge , he made a proffer to escape ; to prevent which , they catch hold of his cloak , which he suddenly unbuttoned ; and leaving his cloak in their hands , very fairly escaped . CHAP. XIV . How he Robbed a poor man , and delivered him his Money again . REsiding now in London , he was informed , that a certain man at Newington had in his house some moneys lately delivered unto him , which he attempted to seize , and did , by breaking in in the night : but understanding that the man was poor , and the sum not being much , he returns it him again ( after the good mans hard intreaties ) and with these words left him , There honest man , take your Moneys , I come not to rob the poor . CHAP. XV . How he cheated a Goldsmith in Cheapside . ANother time he provided himself of rich clothes , which when he had put on , he comes to a Goldsmiths in Cheap-side , and desired to see some Rings , and of the best , by reason it was for a special Friend ; giving them to understand by the dumb expressions of his smiling signes , that it was to be bestowed on his Lady , and therefore would desire him to shew him the best he had , for which he should have what content he asked . The Goldsmith then shews him divers choyce ones , but above all , one very rich , which he valued at the rate of 18 l. This Hainam pitch'd upon , and calling for a candle and some wax , having a Letter ready writ , he pretends to send it by a friend , who that night was to leave the City . A candle was brought him , and he having a counterfeit Ring in his pocket , pulls it out , and wraps it in the Letter , leaving the true one in its place ; and having sealed the Letter , gives it to the young man of the shop , desiring his Master to let him carry it home with him , to the end he might there receive his Money , which was in Pauls Church-yard ; which was without any suspition easily granted : so forth he struts , with the Goldsmiths man following him ; who being come to Mr. Corbets the Cooks in the Church-yard , quoth Hainam , Come in friend ; and being in the house , he called for a cup of Beer , which was brought ; he drank to the Goldsmith , and when done , tells him he will go up to his Chamber and fetch his Money : The youth thought he was safe enough , so long as he had the Ring ; but he in stead of going for the Money , slips out of door , and was never heard of after . A long while the young man waited , but no Man nor Money could be heard of ; insomuch that he began somewhat to fear , and inquiring of the house for him , they cryed , They knew him not : then was he assured of his loss , and returning home , opened the Letter , wherein he found the brass Ring , and no other writing , but Set this to the account of your constant Customer . CHAP. XVI . How he seized an English Ship , and sold it in another Countrey for 1700 l. THere being a Knot of these Blades of about sixteen in Number met together , whereof Hainam and one Martin were the chief : which Martin put it to the Vote amongst them , Whether they should then seize on such a ship as then lay in the River ; which , it being resolved on , and to that purpose hearing the ship was bound for France , they in two dayes time coming one by one , and not taking any cognizance one of another , they agree with the Master to land them on some part of France , who promised he would : but having lanched forth , and the night over-shadowed the Deep , when most of the Mariners were asleep , excepting one or two which stayed upon the Deck , who upon some excuse they send belowe ; who were no sooner down , but the sixteen appear at a Watchword among them , and locking all the Seamen under-Deck , carry the ship to France ; where disburthening it of the Men , and such Goods as there was , they in a short time following sell it for Seventeen hundred pounds ; and having shared the Moneys , take their leaves , some for Spain , some for Denmark , and some for England : where , in process of time , Martin , and two or three more were apprehended , and for the Fact , five or six years since Bequeathed their Souls to God , and their Clothes to the Common Executioner at Tyburn . CHAP. XVII . How he cozened a Gentleman of four Jewels . HAinam having in his Voyages gotten some acquaintance with a Gentleman , to whom he seemed to owe abundance of respect , was by this Gentleman accidentally met in the street ; and that they might renew their former knowledge , was by the Gentleman invited to a Dinner . Hainam having the mischievous engine of his brain in continual action , needed no double invitation , but promises to see him the next day ; and to spend some time with him , in the relating of such passages , which in his travels his eyes could bear him witness of . The next day , when come , Hainam goes to the Gentlemans house , where he was entertained in a plenteous manner , with Dishes of all sorts ; and after Dinner , the Gentleman shewed him the Relicks of his Travels : which several Toyes , with some Jewels which he had brought with him ; four of which Jewels Hainam in a trice conveyed between the two crowns of his Hat , which he had made for such like purposes : the Gentleman little mistrusting him , but thought he had pull'd off his hat by reason of the heat of the season . But going to lay every thing in its proper place , the Jewels were soon mist , and no body being there but the Gentleman and Hainam , it was clear enough that one must have them : But Hainam rages at the sudden losse , and freely himself urges to be search'd ; and for better satisfaction , was search'd : but though the Jewels could not be found , the Gentlemans countenance shewed , that he conceived a jealousie of Hainam ; which Hainam taking heinously , would needs be gone , and without any more words , then ( Farewel you and your Jewels too ) he left him . CHAP. XVIII . How it was afterwards known , that Hainam had the Jewels . THe Gentleman despairing of ever finding them , being confident that none but Hainam could convey them thence , gets some printed Bils , which he stuck about the streets , and left at Goldsmiths shops ; by the which he came to hear of one , and consequently of all the Jewels : for a Gentleman , to whom Hainam proffered to make sail of one of the Jewels , bought it at an easie rate ; and seeing those Bills , which directed to the loosers house , he hyes him thither , and shewing the Jewel , it prov'd the right ; so that the Gentleman very honestly returns it for the same price it cost him ; and after the description of the Thief appeared evidently to be Hainam , who was then pursued . CHAP. XIX . How he being pursued , notably escapes , and puts a trick upon his Wench . BEing one day at an Alehouse with his Wench , it so fell out , that the Gentleman which bought the Jewel of him came by , and seeing him , went and fetched Officers to apprehend him : He not thinking any hurt , was towards dallying with his Wench ; and for her Cut-Lemmon , agreed to give her one of those Jewels which he then shewed her ; which bargain was soon finish'd ; he gives her the Jewel , upon which while she was looking , in comes the Gentleman with the Officers , who when they saw the Lasse having the Jewel in her hand , tended the burthen of their business rather towards her then Hainam ; who in the interim slips aside , and by leaping into another body's house , currantly escaped , leaving his true Jewel and his crack'd one behinde him ; who ( that we may not digresse from the point in hand ) we leave in the custody of a trusty Prison . CHAP. XX . How he was secured in Germany , and got away . HAving now , as it were , fetters upon his Legs , and so much a Prisoner to the world , as not to know in which part thereof to inhabit , his wandring thoughts carried him to Germany , where he found , That though God hath Leaden Feet , he quickly overtook him , and made him likewise know , That he had Iron Hands : For having played some prank there , he was apprehended and committed to Prison ; where , having continued about a Fortnight , he goes to three Prisoners more , and told them , That that night he intended to procure a way for the escaping of them all ; whereupon they are mighty jovial , till the time came they were escape ; at which time Hainam , and two of the others got out , leaving the third , that in their mirth , had made himself so drunk , that he not power to stand , much less to run away ; and was the next Assizes , for Coyning and other Misdemeanors , hanged at the common place of Execution . CHAP. XXI . How he Robb'd the Duke of Normandy . HAving , as you have heard , broken Prison again , he betakes himself to Normandy , where having accommodated himself with a habit befitting some honourable Person , and Attendance sutable to the same ; which when he had done , after he had enquired into the Affairs of the Duke of Normandy's Court , he in person visits it : where he found the Duke at Dinner in his Dining-Room : in which Room there stood a Cupboard of Plate to a great value ; together with two standing Cups beset with Diamonds , to the value of Four thousand pounds , which he attempted to make prize of ; but missing his opportunity , was smoak'd , and onely pinch'd the Cully of a Casket of Jewels of Seven hundred pounds . CHAP. XXII . How he Robb'd Justice Marsh at Hackney of Four hundred pounds . BEing desirous once more to see his Native Countrey , he takes shipping in an English ship ; whither when he was arrived , having notice that at such a place there was a booty for him , he undertakes to gripe it ; and in the night , having broke into the house where it was , after a serious searching , found a Chest , in the bowels of which , when he had untomb'd it , he found in silver and gold to the value of Four hundred pounds , and a small Cabinet , wherein were divers Writings ; which when he came to open , after his perusal , he found them to be of some concernment to the Gentleman , he fairly parts stakes , keeps the Moneys , and by a Messenger of Trust , returns the Gentleman his Writings . CHAP. XXIII . How he Robb'd Alderman Hancock at the Greyhound Tavern in Fleetstreet . AFter he was convicted for Robbing of Alderman Hancock , concerning which , being desired by some Ministers and friends to clear his conscience , he confessed in the presence of one of the Aldermans Kinsmen , the day before he dyed , That he broke open the door ; and being supposed the stoutest of the company , was left to defend the same , in case any Tumult should arise without . But after they had finisht what they went for ; and when return'd , informed him , That they had wounded the Alderman , he denyed to share of their booty ; protesting , That above all things , he abhorred the shedding of blood . CHAP. XXIV . How Hainam and his complices cozened a Merchant of London of 300 l. HAinam taking occasion to visit a Merchant in Marke-lane , under pretence of some businesse he had with him from a Merchant at Cullen , from whence he lately came . The Merchant being somewhat busie in his Counting house , desired by his man , that the Gentleman who attended to speak with him , would be pleased to come to him thither , who imediately was conducted by the Merchants servant to his Master ; where after some ceremonies , Hainam took a seat , and so they fell to discourse ; but Hainam who had setled his fancy upon something more pleasing to him then the discourse , which was three bags of money which lay upon the Table ( every one containing 100 l. a piece ) and eying them very exactly , perceived them to be sealed all with one seal ; and leaving no stone unturned to gain his enterprise , made with his eye a diligent search to finde the seal lying anywhere in the Counting house , but not perceiving any , began to draw to a conclusion of his discourse , and pretended he had forgot some earnest businesse which he should have done with another Merchant a neighbour of his from the same Merchant at Cullen ; desires to be excused at that time , that he must so abruptly break off their discourse , and he would wait upon him at some other time ; the Merchant being unwilling he should part without the civility of his house , desired him with many complements to stay and drink a glasse of new wine , which with a great many complements he refused , but at last yeelded , if that he would be pleased to honour him with his company to the Antwerp Tavern behind the Exchange , where he had appointed to meet with the neighbour Merchant . At last they both concluded so to do ; but Hainam pretended he had some other businesse with some other Gentlemen at another place , which he would only write a line or two to them , not to expect his coming at that time , but would give them directions how to finish their businesse themselves ; and so desired that he would be pleased to favour him with a piece of paper , and a pen and inke , with which he was presently accommodated ; wherein he took occasion to write to one of his men that waited on him , his full mind about the premises , which when he had finished , he desired the Merchant to lend him his seal to seal it , which he presently took out of his pocket ( it being a seal Ring ) which Hainam well observed to be the same impression with the seals on the bags of money , with which he was well pleased , then he made presently another excuse to make a Postscript to his Letter of some thing which then came in his mind ; which he did , adding his mind further how he had projected to deceive the Merchant of 300 l. which when he had done , he sealed his Letter and gave to one of his attendants , and bid him make hast with it , and bring him an answer to the Antwerp Tavern behind the Exchange . So the Merchant having received his seal put it on his finger , and left his Cashkeeper in his Counting-house , and to the Antwerp they went ; where they had not long been , but falling into discourse of divers businesses , came at last to businesses of Merchandizing , and so by degrees fell to praising of divers rare inventions and curious workmanship , that at last the Merchant came to praise the rare workmanship of his Ring , it being presented him from the Indies rarely graved ; which was the thing Hainam principally aimed at to discourse of . Humbly desired him he would be pleased to let him see it , which the Gentleman willingly assented to , and seriously viewing of it , praised the rare invention of the Graver , that had exprest an Angell ascending into the Heavens , threatning vengeance ( as was expressed by a flaming sword in her hand ) to a man underneath her , adoring the Godesse Pecunia , which Hainam exceedingly admired how rarely it was exprest ; in the midst of this admiration , his man whom he had sent with the pretended Letter came in and desired to speak privately with him ; in which conference Hainam gave his man an account of what he should do for the gaining the three bags of money . Which was thus neatly done , Sir , said Hainam , I cannot but admire the rare invention of the Graver which hath done it so exquisitly that no hand in the world could mend it , nay equall it . Sirah Franck , sayes Hainam to his man , do you know Mr. Richeson the Stonecutter , that has the Stone a cutting for me which the Queen of Bohemia gave me ; Yes and please your Honour answers his man ; pretheee go to him and bid him come hither presently , I shall and please your Honour . Away went the man ( and by and by coming again , as before the plot was laid ) told his Master he was at home , but had taken Physick that day , and was in no capacity to go abroad . I am sorry for that , sayes Hainam , but I will request so much favour of this Gentleman as to lend me his Ring to send to him , to have him cut mine exactly the same impression as is this , so much sayes he , I am pleased with the fancy . Which the Gentleman readily did ; and so Hainam bid him make hast , and go into Mark-lane and bid Mr. T. H. come to him presently , for he had waited there two houres for him , and bid the Graver take an exact impression , but bid him not grave his stone till he spake with himself . Away went his man , being not a little pleased to see that he was like to possess the Merchants silver ; comes to the Merchants house , and enquires for the Cashkeeper , which when the Cashkeeper saw him , knew him to be the Gentlemans man that went out with his Master , desired to know his businesse , he told him his Master was at the Antwerp Tavern behind the Exchange , and had sent for the 300 l. upon the Table in the Counting-house sealed with his Masters seal , and there was his seal ; which when the man saw , he presently delivered the money and sent his Master the Ring again . And the man for fear the Merchants man should profer to go along with him to carry the money , told him , his Master desired him to perfect ▪ the account he was making up as soon as he could , and desired to know where he might have a Porter to carry the money ; one was called , so away they went together into Birtchir-lane , and there he left the money and discharged the Porter , and so went to his Master and carried the Merchant his Ring , and told his Master all things should be done according to his mind ; and also that the Merchant he sent him to , was gone to the Pie Tavern at Aldgate with some other Gentlemen of his acquaintance , and desired he would be pleased presently to come to him thither , which he seemed to be angry at , and so with many complements at the last called for a reckoning , which the Merchant would needs pay , and so parted . So Hainam and his man went into Birtchin-lane , and took the money between them and away they went , leaving the Merchant to the protection of his angry Angell , while Hainam himself adored and imbraced the Goddesse Pecunia . CHAP. XXV . How Hainam cheated a Draper in Gratious-street , never heard of nor ever owned by the Draper , but confest by Hainam to a friend of his in Newgate . HAinam having pincht the Cully on London Bridge of a small piece of plate , conceived he was pursued , hearing some noise behind him , which was occasioned by two Butchers dogs in Eastcheap fastening one of the other , marched forward in no small hast ; but perceiving ( by casting his eye into a Drapers shop ) the Master of the shop telling forth of a considerable sum of money , stept into the shop , and presently without speaking to any one , set himself down on a stool by the Counter side , and by and by lookt out of the door , his fear of being pursued being over , cast in his thoughts how he might be possessed of those glistering faces ; but before the Gentleman of the shop had done telling of his money , he cast his eye on his Customer that stood attending , desiring he would be pleased to give an account of his businesse . Sir , sayes Hainam , I am loath to trouble you till you have done your businesse , lest you in minding my businesse , you should commit an error in telling your money , which would put you to a double labour to tell it over again ; but so it fell out , the Gentl●man did mistake and so was fain to tell it over again , which Hainam eyed very diligently ; insomuch that he took an exact account ( by his telling ) how much there was ; and also it fell out , that there was a parcell of about 14 thirteenpence halfpennies which he put in a paper by themselves , and noted on the paper how many there was , which Hainam observed , and when the Gentleman had done , he put the rest of the money in the bag , and also the paper of odd monies , which Hainam well noted ; and afterwards the Gentleman took a piece of paper and writ upon it the value of it , which was 70 and odde pounds , and he being going forth of Town , left a direction upon the bag who he would have it payed to ; which he easily observed by leaning on his elbow ; and also observed where he laid the money . After he had so done , Hainam began to speak to him , Sir , if you have finished , I shall give you an account of my businesse , which is this , Sir I have a parcell of Calicoes lately come from the Indies , which indeed I can sell more then an ordinary penniworth , by reason we had them freed of Custome and Excise , and I desire to deal with no better chapman then your self , being acquainted with your worth and ability ; being directed to you by Mr. R. B. a Broaker upon the Exchange , to whom I addrest my self unto being newly come into England , who advised me to your self ; and so it fell out for him that the Gentleman knew the Broaker he named very well , and had spoke to him about some Calicoes , the Gentleman was extreamly desirous to drink a pint of wine with Hainam , but he refused it , in that he would not be so uncivill as to hinder his journey upon so small an account ; but at last to the Kings-head in Fishstreet they went , where after some discourse they began to treat of their bargain , and the Gentleman desired to know their finenesse , and about what prices they were of : Sir , sayes Hainam , I come not Sir to make you a price of them here , but Sir be pleased to come to one Mr. Harris a Merchant , well known in little More-fields , and there you shall hear of me , my name is Denham , and you may see the commodities which for mine own part I have no great judgment in , but your friend and mine Mr. R. B. has seen them , and I parted from him but even now at a friend house here hard by , and but for incivility to leave you alone , I would step and call him : the Gentleman answers his complement with a desire to step for him . Hainam presently steps out and goes to the Drapers shop , and goes to one of the servants and desires him to deliver him the bag of money in such a place , marked with so much money , and directed for Mr. T. S. by the same token there is 14 thirteenpence halfpennies in a piece of printed paper in the bag , which the fellow opened and found it so as he had said , delivered him the bag . Hainam telling him he met the Gentleman that was to have the money at the Tavern , and so desired him to fetch it by that token . Hainam having gotten the prize safe , went towards F●shstreet a pace , and going along pretended to make water at the Counduict , only to look back to see if any of the men followed him ; and casting his eye suddenly back , perceived one of the youths to stand at the door looking that way , which Hainam perceiving after he had done , marched forward his usuall pace , but presently started back again , and goes to the shop again , and perceiving Customers in the shop buying of Cloth , tels the man that stood at the door , he had forgot one thing , which was , that he should go up into his Masters Chamber , and in the window he should finde a writing sealed , which he should bring to his Master presently at the Kings-head , and that he was in the Room called the Crown , and if he found it not in the window , he should find it somewhere else about the Chamber ; presently the boy went to look the writing , which with much search he could not find ; he went to his Master , telling him he could not finde the writing he sent for ; the Master wondring what the boy meant , at last the boy telling him the story , the Master perceived he was pincht , went home with a heavie heart ; and charged his men ( after some correction for their too much credulity ) never to divulge it to any person whatsoever ; so much he was ashamed the world should take notice how nea●ly he was cheated . CHAP. XXVI . How he returned to England , was taken ( and afterwards hanged ) for robbing an Alehouse in St. Swithins-lane . HAving now sufficiently lined his purse against the inundations of a winters day , he strikes up sail for England , where when he was arrived , he meets with his Father in law Mr. Rudd , one more , whose name I know not , and the wife of Thomas Dales a Fidler , whose came to Mr. Langhornes a small Victualling house , at the Kings-head in St. Swithins-lane , and desired a Room above stairs , which was shewed them ; they call for a cup of Bear , which they drank , and the party returned that brought it up ; then fall they to their work , which was to pick open a chest wherein they were informed monies lay . The woman having occasion to go to her Chest for money , perceived them at it ; retires privily , and by warrant from the next Justice , apprehended two of them , which as it afterwards appeared , had taken out 8 l. 19 s. in money , with other goods which the woman conveyed away ; and Hainam likewise making his way thorow the house top , left his Father in law , and the other to the mercy of the Law . But not contented with this fair escape , but being sent by heaven to be punished for his villanies on earth , he in three or four hours returns ( having shifted his apparell at his lodging hard by , in the house of one Chamberlayne a Box-maker and an Alehouse-keeper in Beer-binder lane neer Lumbardstreet ) and supposing that the Master of the house Mr. Langhorne knew him , with a Dagger which for that purpose he brought with him , he stab'd Mr. Langhorne in the back and twice thorow the arme , intending to have killed him ; and again made his escape over the houses till he came into Sergeant Probyes yard , whose man having some businesse at that time there , espies him coming towards him with two Daggers in his hands , whereupon he runs for a Rapier which he had not far off , and engaged with him ; Sergean Proby having by this time heard or seen something , comes with another weapon to the assistance of his man , with which he valiantly encountred Hainam , and wounded him in the thigh , but was himself suddenly after stabbed in the belly by Hainam ; yet having the more right on his side , he took the greater courage , and put the more confidence in his might , by the power of which Hainam was held in play till it so fortuned that a Gentleman of 23 or 24 years of age coming by , perceived the fray , and discerning desperate wounds arising from their blowes , he drawes his sword , and with that in his hand , forceth entrance at the door , which Hainam perceiving to open , runs at , endevouring to escape , but the Gentleman starting back wounds him on the leg , and with another blow he cut him in the head , and following his blow closely , he sals within him , so that Hainam had neither time nor power to use his Daggers or his two Pistols which at that time he had about him in his pocket . Being thus overmatched , he was attended to the Counter , where it was found he had 7 l. about him ; at the taking away of which he vowed , they did him a great displeasure , for he intended the day following to be drunk therewith . But his intentions thus crossed , he was the next morning being June 15. 1656. guarded by six men with Clubs and Daggers to the prison of Newgate . CHAP. XXVII . How he had almost escaped again . NOtwithstanding the privy search that was made as well for weapons as for monies , and other mischievous imployments , he had concealed a small file , which he hid in a place made fit for it in his cloathes , to the intent that when he should be fettered in Newgate ( which he was assured he should be , having been formerly condemned ) he might with that work himself out of bondage . This file was of such a nature that should you stand in the Room where it was filing off a thick iron bar , yet you could not hear the noise . With this file had he disrobed himself of most of his Fetters , and wanted little of proving himself a loose man ; but being discovered sooner by his Keepers eyes then his eares , he was at that time prevented , and more carefully lookt unto for the future ; yet was the file undiscovered , and so continued till he was challenged to the field to answer at his death for several abuses performed by him in his life . CHAP. XXVIII . The Execution of Richard Hainam in Smithfield-rounds , with a brief account of his dying words . THe next day his Keepers ( through the fear they conceived of his escaping , which they well do , there having been one formerly hanged on the same account ) they sent to the Maior and Court of Aldermen , desiring a speedy dispatch ; otherwise they feared their Prisoner would pay his ransome with some of their lives , as he formerly had done . Whereupon it was immediately concluded on , that he should be hanged in the Rounds of Smithfield , June 17. 1656. being Tuesday . Which day being come , he was accordingly carryed in a Cart unto the place of Execution , apparelled in a stuffe suit laced in the seames with a small silver lace , a most pure rough Hat , a black Cloak with things sutable thereto ; all which upon the Ladder he bequeathed to the Hangman . He said but little , and that little tended to the clearing of his Landlord and Landlady Chamberlayne where he lay , who were both at that time in custody . He said , that he came thither in the condition of a working Goldsmith , and they knew no other but that every day when he went forth , he went about his lawfull occasions , he pretending that he wrought a broad . And for his Father in Law , he hardly knew him , so lately were they acquainted , but for his wife and some others , if they deserved ought , he would not save them , nor would he accuse them . He denyed that he robbed the King of Scots , and said he would rather have parted with a thousands pounds then have been so asperst . His confession was but small , alleadging it a point of P●pery to give an account to mortals , or to any one but God . Moreover , he denyed the Messias , and said he ought to pray only to the Father and not to the Son , as not believing he was yet come , but that he would come . Having disburdened his mind of what he then delivered , he puls forth ( or caused it to be pulled forth ) his file , and delivered it to Mr. Brisco who belongs to Newgate , and with a jumpe from the Ladder , as the Ep●logue of his Exploits , we leave him taking his last swing . Thus courteous Readers you have his imprimis , His items , totals , and at last his FINIS . 
A74878	----	A brief review of the most material Parliamentary proceedings of this present Parliament, and their armies, in their civil and martial affairs. Which Parliament began the third of November, 1640. And the remarkable transactions are continued untill the Act of Oblivion, February 24. 1652. Published as a breviary, leading all along successiviely, as they fell out in their severall years: so that if any man will be informed of any remarkable passage, he may turne to the year, and so see in some measure, in what moneth thereof it was accomplished. And for information of such as are altogether ignorant of the rise and progresse of these times, which things are brought to passe, that former ages have not heard of, and after ages will admire. A work worthy to be kept in record, and communicated to posterity. Vicars, John, 1579 or 80-1652. This text is an enriched version of the TCP digital transcription A74878 of text R206997 in the English Short Title Catalog (Thomason E693_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 181 KB of XML-encoded text transcribed from 34 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A74878 Wing V294A Thomason E693_2 ESTC R206997 99866074 99866074 118334 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A74878) Transcribed from: (Early English Books Online ; image set 118334) Images scanned from microfilm: (Thomason Tracts ; 107:E693[2]) A brief review of the most material Parliamentary proceedings of this present Parliament, and their armies, in their civil and martial affairs. Which Parliament began the third of November, 1640. And the remarkable transactions are continued untill the Act of Oblivion, February 24. 1652. Published as a breviary, leading all along successiviely, as they fell out in their severall years: so that if any man will be informed of any remarkable passage, he may turne to the year, and so see in some measure, in what moneth thereof it was accomplished. And for information of such as are altogether ignorant of the rise and progresse of these times, which things are brought to passe, that former ages have not heard of, and after ages will admire. A work worthy to be kept in record, and communicated to posterity. Vicars, John, 1579 or 80-1652. Hamilton, James Hamilton, Duke of, 1606-1649. Several speeches of Duke Hamilton Earl of Cambridg, Henry Earl of Holland, and Arthur Lord Capel, upon the scaffold immediately before their execution, on Friday the 9. of March. [2], 30, 28, 33-36 p. : ill. Printed by M.S. for Tho: Jenner, at the South-entrance of the Royal Exchange., London : 1653. Attributed to John Vicars. Includes "The severall speeches of Duke Hamilton Earl of Cambridge, Henry Earl of Holland, and Arthur Lord Capel. Spoken upon the scaffold immediately before their execution, on Friday the ninth of March, 1649" with caption title; pagination and register are separate. Annotation on Thomason copy: "Aprill 25"; the imprint date has been altered to 1653. Reproduction of the original in the British Library. eng England and Wales. -- Army -- Early works to 1800. England and Wales. -- Parliament -- Early works to 1800. Executions and executioners -- England -- Early works to 1800. Last words -- Early works to 1800. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660 -- Early works to 1800. Great Britain -- Politics and government, 1649-1660 -- Early works to 1800. A74878 R206997 (Thomason E693_2). civilwar no A brief review of the most material Parliamentary proceedings of this present Parliament, and their armies, in their civil and martial affai Vicars, John 1653 33275 54 0 0 0 0 0 16 C The rate of 16 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Brief REVIEW Of the most material Parliamentary Proceedings OF THIS Present Parliament , and their Armies , in their Civil and Martial Affairs . Which Parliament began the third of November , 1640. And the remarkable Transactions are continued untill the ACT OF OBLIVION , February 24. 1652. Published as a Breviary , leading all along successively , as they fell out in their severall years : So that if any man will be informed of any remarkable passage , he may turne to the year , and so see in some measure , in what Moneth thereof it was accomplished . And for Information of such as are altogether ignorant of the rise and progresse of these times , which things are brought to passe , that former Ages have not heard of , and after Ages will admire . A Work worthy to be kept in Record , and communicated to Posterity . Hosea 14. 9. Who is wise , and he shall understand these things ? prudent , and he shall know them ? for the wayes of the Lord are right , and the just shall walk in them : but the transgressors shall fall therein . LONDON : Printed by M. S. for Tho : Jenner , at the South-entrance of the Royal Exchange . 1652. 1 IN the first year of King Charles his Reign , a Parliament being called at Oxford , two subsidies were granted , no grievances removed , but the said Parliament soon dissolved . 2 The sad effects which the dissolution of this Parliament produced , were the losse of Rochell , by the unhappy help of Englands Ships . 3 The diversion of a most facile and hopefull war from the West-Indies , to a most expensive and succelesse attempt on Cales . 4 The attempt on the Isle of Ree , and thereby a precipitate breach of peace with France , to our great losse . 5 A peace concluded with Spain , without consent of Parliament , contrary to a promise formerly made to the Kingdom by King James , a little before his death ; whereby the cause of the Palatinate was altogether most shamefully deserted by us . 6 The Kingdom suddenly billetted with Souldiers , and a concomitant project set on foot , for Germane Horses , to force men by fear , to fall before arbitrary and tyrannicall taxations continually to be laid upon them . 2 Parliament . 7 The dissolution of a second Parliament at Westminster , in the second year after a declarative grant of no lesse then five Subsidies , and the sad issues that flowed to the Kingdom thereupon . 8 As first , the violent exacting from the people that mighty sum of the 5 Subsidies , or a sum equal to it by a Commission for a Royal Loan . 9 Many worthy Gentlemen imprisoned and vexed , that refused to pay it . 10 Great sums extorted by Privy Seals and Excises , and the most hopefull Petition of Right blasted . 3 Parliament . 11 A third Parliament called , and quickly broken in the fourteenth year of the King , the best Members clapt up close prisoners , denied all ordinary and extraordinary comforts of life ; and so that Paliament was dissolved . 12 Opprobrious Declarations published to asperse the proceedings of the last Parliament , yea Proclamations set out to those effects , thereby extreamly to dis-hearten the Subjects , yea , and plainly forbidding them once to name a Parliament , or to desire them any more . 13 Whence immediatly gushed out the violent inundations of mighty sums of money , got by that strange project of Knight-hood , yet under a colour of Law . 14 The most burthensome Book of Rates , the unheard of Taxation of Ship-money ; the enlargement of Forrests contrary to Magna Charta ; the injurious taxation of Coat and Conduct money ; the forcible taking away of the Trained-Bands Arms ; Ingrossing Gunpowder into their hands in the Tower of London . 15 The destruction of the Forrest of Dean , which was sold to Papists , whence we had all our Timber for Shipping . 16 Monopolies of Sope , Salt , Wine , Leather , and Sea-Coal ; yea , almost of all things in the Kingdome of most necessary and common use . 17 Restraint in Trades and Habitations ; for refusall of which foresaid heavy pressures , many were vext with long and languishing suits ; some fined and confined to prisons , to the loss of health in many , of life in some ; some having their houses broken open , their goods seized on , their studies or closets searched for writings , books , and papers , to undo them ; some interrupted also in their Sea-Voyages , and their Ships taken from them . 18 The crushing cruelties of the Star-Chamber Court , and Councel Table , where the Recorder of Salisbury was greatly fined for demolishing the Picture of the first person in the Trinity , in their great Cathedrall . 19 Thus far for the miseries of the Common-wealth ; Popish Ceremonies , Romish Innovations , and such like other outrages of the Arch Prelate of Canterbury , and his Prelaticall Agents and Instruments , over the whole Kingdom , in matters of Religion , divine worship , and spirituall cases of conscience . 20 Additions in the Oath administred to the King , at his first Inauguration to the Crown , by the Arch-Bishop . 21 Fines , imprisonments , stigmatizings , mutilations , whippings , pillories , gagget , confinements , and banishments ; yea , and that into perpetuall close imprisonments , in the most desolate , remote , and ( as they hoped and intended ) remotest parts of the Kingdome . Mr ▪ Burton , Mr Bastwick , Mr Prin. 22 The ruinating of the Feoffees for buying in of Impropriations , and the advancing to Ecclesiasticall Livings Arminians , silencing with deprivations , degradations , and excommunications , almost all the most pious Pastors over the Land , whom they could catch in their snares , and all this under a pretence of peace , unity , and conformity . 23 Printing Presses set open for the Printing and publishing of all Popish and Arminian Tenets , but shut up and restrained from Printing sound Doctrines . 24 Nay , not only thus lamentably molested in England , but attempted the like in Scotland , indeavouring to impose upon them New Liturgie , and a Book of Canons . 25 They refusing of them , were called and counted Rebels and Traytours ; yea , so proclaimed in all Churches in England , and an Army was also raised to oppresse and suppresse them . The Arch-Prelate of St Andrewes in Scotland reading the new Service-booke in his pontificaliby assaulted by men & Women , with Cricketts stooles Stickes and Stones . The rising of Prentises and Sea-men on Southwark-side to assault the Arch-bishops of Canterburys House at Lambeth . 27 Scotland raising an Army in their own just defence , and by force of Arms , inforcing their own peace . 28 A first pacification being then made by the King , and some of his Nobility , and ratified under hand and Seal , 'twixt them and the Scots , yet was it shortly after quite broken off by the Arch-Prelat of Canterbury , and the E. of Strafford , and burnt by the Hangman at the Exchange . 4 Parliament . 29 A fourth Parliament was thereupon shortly after called again , by those complotters means , but to a very ill intent , and another Parliament summoned also at the same time by the Earl of Strafford in Ireland , both of them only to levy and procure moneys to raise another Army , and wage a new War against the Scots . 30 The Ships and Goods of Scotland , were in all parts and ports of this Land , and of Ireland also , surprized and seized on for the King ; their Commissioners denyed audience to make their just defence to the King , and the whole Kingdom of Scotland and England too , hereupon much distracted and distempered with leavying of moneys , and imprisoning all amongst us that refused the same . 31 This Parliament also refusing to comply with the King , Canterbury and Strafford , in this Episcopal War against the Scots , was soon dissolved and broken up by them , and thereupon they returned to their former wayes of wast and confusion , and the very next day after the dissolution thereof , some eminent members of both Houses had their Chambers , and Studies , yea , their Cabinets , and very pockets of their wearing cloaths ( betimes in the morning , before they were out of their beds ) searched for Letters and Writings , and some of them imprisoned , and a false and most scandalous Declaration was published against the House of Commons in the Kings Name . 32 A forced Loan of money was attempted in the City of London , to be made a President ( if it prevailed there ) for the whole Kingdome , but some Aldermen refusing , were sorely threatned and imprisoned . 33 In which interim , the Clergies convocation continuing ( notwithstanding the dissolution of the Parliament ) new conscience-opprissing-Canons were forged , and a strange Oath with a &c. in it was framed for the establishing of the Bishops Hierarchy , with severe punishments on the refusers to take it . The Oath , That I A. B. doe sweare that I doe approve the Doctrine and Discipline or Government established in the Church of England , as containing all things necessary to Salvation . And that I will not endeavour by my selfe or any other , directly or indirectly , to bring in any Popish Doctrine , contrary to that which is so established : Nor will I ever give my consent to alter the Government of this Church , by Arch-Bishops , Bishops , Deanes , and Arch-Deacons , &c. as it stands now established , and as by right it ought to stand . Nor yet ever to subject it to the usurpations and superstitions of the Sea of Rome . And all these things I doe plainly and sincerely acknowledge and swear , according to the plaine and common sence , and understanding of the same words , without any equivocation , or mentall evasion , or secret reservation whatsoever . And this I doe heartily , willingly , and truly upon the faith of a Christian . So help me God in Jesus Christ . 34 In this Convocation sore Taxations were also imposed upon the whole Clergie , even no lesse than six Subsidies , besides a bountifull contribution to forward that intended War against Scotland . 35 For the advancing of which said sums for this War , the Popish were most free and forward ; yea , and a solemn prayer was composed and imposed by the Bishops on their Ministers every where , to be used and read in all Churches against the Scots , as rebels and traytors . 36 The Papists also in a high measure enjoyed even almost a totall toleration , and a Popes Nuncio suffered amongst us to act and govern all Romish affairs , yea a kind of private Popish Parliament kept in the Kingdom , and Popish Jurisdictions erected among them . 37 Commissioners were also ( secretly ) issued out for some great and eminent Papists , for martiall Commands , for levying of Souldiers , and strengthening their party with Arms and Ammunition of all sorts , and in great plenty . 38 His Majesties treasure was by these means so extreamly exhausted , and his revenues so anticipated , that he was forced to compell ( as it were ) his own servants , Judges , and Officers of all sorts , to lend him great sums of money , and prisons filled with refusers of these and the other illegal payments ; yea , many High-Sheriffs summoned in the Star-Chamber , and to the Councel-board , and some of them imprisoned for not being quick enough in levying of Ship-money , and such like intolerable taxations . 39 In sum , the whole Land was now brought into a lamentble and languishing condition of being most miserably bought and sold to any that could give and contribute most of might and malice against us , and no hope of humane help , but dolour , desperation , and destruction , to be the portion of all . 40 In which interim , the Scots being entred our Kingdome for their own defence , the King had advanced his Royal-Standard at Yorke , where the cream of the Kingdom , Nobles , and Gentry being assembled , and a Treaty betwixt the prime of both Armies had at Rippon , for a fair and peaceable accommodation , the King was , at last , inforced to take his Nobles councel , and in the first place , a cessation of Arms agreed on , and then this 5th present Parliament ( the Parliament of Parliaments ) was necessitously resolved on to begin , November 3. 1640. 5 Parliament , Anno 1640. Novemb. 3. 41 But behold a desperate plot and design was herein also immediately set on foot to spoyle or poyson it in the very Embrio and constitution of it , in the first choyce of the members thereof , by Letters from the King , Queen , Malignant and Popish Earls , Lords , Knights , and Gentry , posts into all parts of the Kingdom , to make a strong party for them , but by admirable divine providence , this their plot was counterplotted and frustrated , and the Parliament most hopefully congregated and setled . 42 Shortly after , a very formidable Spanish-Fleet , or Armado , appeared on our English narrow Seas , in sight of Dover , and was coming in ( as was on very strong grounds more then probably conjectured ) as a third party , to help to destroy us ; the Spaniards hoping , that by this time , we and the Scots were together by the ears , but they were by Gods mercy , beaten off from us by our Neighbours of Holland . And we fighting against them , fought against our friends . 43 The Souldiers in their passage to York turn reformers , pul down Popish Pictures , break down rails , turn altars into tables , and those Popish Commanders , that were to command them , they forced to eat flesh on Fridays , thrusting it down their throats , and some they slew . 44 In the time of ours , and the Scots Armies residing in the North , which was in June , 1641. the Malignant Lords and Prelates , fearing the effects of this present Parliament , complotted together to dissaffect that our English Army against the Parliament , and endeavoured to bring it out of the North , Southward , and so to London , to compell the Parliament to such limits and rules as they thought fit . Whereupon the Parliament entred upon this Protestation . At the beginning of the Parliament ( July 1641 ) there was a diligent inquisition after oppressions and oppressors , and first upon the Petition of Mistris Bastwick and M●●●●…s Burton , two widowed wives , and a Petition exhibited in the behalf of Mr Pryn , Dr Laighton , Mr Smart , Mr Walker , Mr Foxley , Mr Lilburn , and many others , set at liberty , some being banish'd , and all close Prisoners , others fast fettered in irons , and their wives debarr'd from coming to them . 45 The Earl of Strafford then Prisoner in the Tower , attempted an escape , promising to Sir William Belfore then Lieutenant of the Tower , twenty thousand pounds , and the marriage of his Daughter to Sir Williams Son , if he would but consent , but Sir William hated such Bribes . 46 Then they attempted by false scandals on the Parliament , to intice the Army of the Scots ( then still in the North ) to a Neutrality , whiles our English Army acted . Die Veneris 30 July , 1641. WE the Knights , Citizens , and Burgesses of the Commons House in Parliament , finding to the great griefe of our hearts , that the designes of the Priests , Jesuites , and other adherents to the Sea of Rome , have of late been more boldly and frequently put in practice than formerly , to the undermining and danger of the ruine of the true Reformed Protestant Religion , in his Majesties Dominions established : And finding also that they have been and having just cause to suspect that there are still even during this sitting in Parliament , endeavours to subv●rt the fundamentall Lawes of England and Ireland , and to introduce the exercise of an Arbitrary and Tyrannicall Government , by most pernicious and wicked counsels , practises , plots , and conspiracies : And that the long intermission and unhappy breach of Parliaments , hath occasioned many illegall Taxations , whereupon the subject hath been prosecuted and grieved : And that divers Innovations and Superstitions have been brought into the Church , multitudes driven out of his Majesties Dominions , jealousies raised and fomented betwixt the King and his people , a Popish Army l●vyed in Ireland , and two Armies brought into the bowels of his Kingdome , to the hazard of his Majesties Royal person , the consumption of the Revenues of the Crown and Treasure of his Kingdome : And lastly , finding great cause of jealousie that endeavours have been , and are used to bring the English Army into a mis understanding of this Parliament , thereby to incline that Army with force to bring to pass those wicked Councels , Have therefore thought good to joyne our selves in a Declaration of our united affections and resolutions , and to make this ensuing Protestation . The Protestation . I A. B. Do in the presence of Almighty God , Promise , Vow , and Protest to maintaine and defend , is far as lawfully I may , with my life , power , and state , the true Reformed Protestant Religion , expressed in the Doctrine of the Church of England , against Popery and Popish Innovations , within this Realme , contrary to the same Doctrine , and according to the duty of my Allegiance , his Majesties Royall Person , Honour , and Estate , as also the power and priviledges of Parliament , the lawfull rights and liberties of the Subject , and every person that maketh this Protestation , in whatsoever he shall do , in the lawfull pursuance of the same . And to my power , and as far as lawfully I may , I will oppose , and by all good wayes and means endeavour , to bring to condigne punishment , all such as shall either by force , practice , councels , plots , conspiracies , or otherwise , do any thing to the contrary of any thing in this present Protestation contained . And further , that I shall in all just and honourable ways endeavour to preserve the union and peace between the three Kingdoms of England , Scotland , and Ireland , and neither for hope , fear , nor other respect , shall relinquish this Promise , Vow , and Protestation . The Earl of Straffords Speech on the Scaffold , May 12. 1641. MY Lord Primate of Ireland ( and my Lords , and the rest of these Gentlemen ) it is a very great comfort to me , to have your Lordship by me this day , in regard I have been known to you a long time , I should be glad to obtain so much silence , as to be heard a few words , but doubt I shall not ; my Lord , I come hither by the good will and pleasure of Almighty God , to pay the last debt I owe to sin , which is death , and by the blessing of that God to rise again through the mercies of Christ Jesus to eternal glory ; I wish I had beene private , that I might have been heard ; My Lord , if I might be so much beholding to you , that I might use a few words , I should take it for a very great courtesie ; My Lord , I come hither to submit to that judgement which hath past against me , I do it with a very quiet and contented mind , I do freely forgive all the world , a forgiveness that is not spoken from the teeth outward ( as they say ) but from my heart ; I speak it in the presence of Almighty God , before whom I stand , that these is not so much as a displeasing thought in me , arising to any creature ; I thank God I may say truly , and my conscience bears me witness , that in all my services since I have had the honour to serve his Majesty , in any imployment , I never had any thing in my heart , but the joynt and individuall prosperity of King and people ; if it hath been my hap to be misconstrued , it is the common portion of us all while we are in this life , the righteous judgement is hereafter , here we are subject to error , and apt to be mis-judged one of another , there is one thing I desire to clear my self of , and I am very confident , I speak it with so much clearnesse , that I hope I shall have your Christian charity in the belief of it ; I did alwayes think that the Parliaments of England , were the happiest constitutions that any Kingdome or any Nation lived under , and under God the means of making King and people happy , so far have I been from being against Parliaments ; for my death , I here acquit all the world , and pray God heartily to forgive them ; and in particular , my Lord Primate , I am very glad that his Majesty is pleased to conceive me not mericing so severe and heavy a punishment as the utmost execution of this sentence ; I am very glad , and infinitely rejoyce in this mercy of his , and beseech God to turn it to him , and that he may find mercy when he hath most need of it ; I wish the Kingdom all the prosperity and happines in the world ; I did it living , and now dying it is my wish . I do now profess it from my heart , and do most humbly recommend it to every man here , and wish every man to lay his hand upon his heart , and consider seriously whether the beginning of the happines of a people should be writ in letters of blood ; I fear you are in a wrong way , and I desire Almighty God , that not one drop of my blood may rise up in judgement against you . ( My Lord ) I profess my self a true and obedidient Son to the Church of England , to the Church wherein I was born , and wherein I was bred ; prosperity & happines be ever to it : and whereas it hath been said , that I have inclined to Popery , if it be an objection worth answering , let me say truly , that from the time since I was twenty one years of age , till this hour , now going upon forty nine , I never had thought in my heart , to doubt of the truth of my Religion in England ; and never any had the boldnesse to suggest to me contrary to the best of my remembrance ; and so being reconciled to the mercies of Christ Jesus my Saviour , into whose bosom I hope shortly to be gathered to that eternall happiness that shall never have end , I desire heartily the forgivenesse of every man , both for any rash or unadvised word , or deed , and desire your prayes : And so my Lord farewel , farewel all the things of this world : Lord strengthen my faith , give me confidence and assurance in the merits of Jesus Christ . I desire you , that you would be silent and joyn in prayers with me , and I trust in God that we shall all meet , and live eternally in heaven , there to receive the accomplishment of all happines , where every tear shall be wiped from our eyes , and every sad thought from our hearts : And so God bless this Kingdome , and Jesus have mercy upon my Soule . Amen . The Earle of Strafford for treasonable practises beheaded on the Tower-hill Anno 1641. Octob. 23. 47 About this time that inhumane bloudy Rebellion , and monstrous massacring of almost 200000 innocent English Protestants , men , women , and children , brake out in Ireland , namely , about October 23. 1641. having had their principall encouragements from the Court of England , and of purpose to have made England the chief seat of the war . 48 The Design now went on chiefly against the City of London , for which purpose , the Lieutenant of the Tower , Sir William Belford was displaced , and Cottington made Constable of the Tower ; but he was soon displaced , and C. Lunsford was made Lieutenant of the Tower ; but he also was displaced , and Sir John Byron was made Lieutenant of the Tower in Lunsfords stead ; but he also with much ado removed , and Sir John Conyers was put in his place . To the Kings most Excellent Majesty , and the Lords and Peers now Assembled in Parliament . The Humble Petition and Protestation of all the Bishops and Prelats now called by his M●j●st●●● Writs to attend the Parliament , and present about London and Westminster for that Service . THat whereas the Petitioners are called up by severall and respective Writs and under great penalties to attend the Parliament , and have a clear and indubitable right to vote in Bils , and other matters whatsoever debatable in Parliament , by the ancient Customes ▪ Lawes , and Statutes of this Realm , and ought to be protected by your Majesty quietly to attem●… and prosecute that great Service . They humbly Remonstrate and Protest before God , your Majesty , and the Noble Lords and Peers now assembled in Parliament , that as they have an indu●●●ate right ●o Sit and Vote in the House of Lords ; so are they ( if they may be protected from force and violence ) most ready and wil●i●g to performe their duties accordingly And that they doe abominate all actions or opinions tending to Popery , and the maintenance thereof ; as also all propension and inclination to any Malignant party , or any other side or party whatsoever , to the which their owne reasons and conscience shall not move them to adhere . But , whereas they have been at severall times violently menaced , affronted and assaulted by multitudes of people , in their coming to perform their services in that Honourable House , and lately chased away , and put in danger of their lives , and can find no redresse or protection , upon sundry complaints made to both Houses in these particulars . They likewise humbly Protest before your Majesty , and the Noble House of Peers , that saving unto themselves all their Rights and Interests of Sitting and Voting in that House at other times , they dare not Sit or Vote in the House of Peers , untill your Majesty shall further secure them from all affronts , indignities , and dangers in the premisses . Lastly , whereas their fears are not built upon fantasies and conceits , but upon such grounds and objects as may well terrific men of good resolutions , and much constancy . They doe in all duty and humility protest before your Majesty , and the Peers of that most honourable House of Parliament , against all Lawes , Orders , Votes , Resolutions , and Determinations , as in themselves null , and of none effect , which in their absence since the 27th of this instant moneth of December , 1641. have already passed ; as likewise against all such as shall hereafter passe in that most Honourable House , during the time of this their forced and violent absence from the said most Honourable House ; not denying but if their absenting of themselves were wilfull and voluntary , that most Honourable House might proceed in all their premisses ▪ their absence , or this Protestation notwithstanding . And humbly beseeching your most Excellent Majesty , to command the Clerk of the House of Peers to enter this their Petition and Protestation among their Records . They will ever pray to God to bless , &c. Jo. Ebor. Th Dures . Rob. Co. Lich Jo Norw Jo. Asa. Gul Ba. & Wells . Geo. Heref. Rob. Ox. Ma. Ely . Godf. Glouc. Io. Peterb . Morr . Landaff . The High Commission-Court and Starr-Chamber voted down , and pluralities & non residencies damned by Parliament . The Bishops had a plot about this time , to subvert the Parliament , by indeavouring to get the King to protest against their proceedings in it ; but 12 of them were impeached of high treason , and 10 imprison'd in the Tower , and afterward all disabled from ever sitting in the Parliament . Bishops Voted down root and branch , Nullo contradicente : The Citizens of London the same night made bonefires , and had ringing of Bels . The Parliament published an Ordinance , injoyning all Popish Recusants inhabiting in and about the City , all dis-affected persons , and such as being able men , would not lend any money for the defence of the Common-wealth , should forthwith confine themselves to their own houses , and not to go f●rth without speciall license . An Ordinance to apprehend dis-affected persons in the City , whereof were four Aldermen put in safe custody , in Crosby house , and some in Gressam Colledge . A Letter sent to Mr Pym . Mr Pym , Do not think that a guard of men can protect you , if you persist in your trayterous courses and wicked designs : I have sent a paper-messenger to you , and if this does not touch your heart , a Dagger shall , so soon as I am recovered of my Plague-sore . In the mean time you may be forborn , because no better man may be endangered for you : Repent Traytor . 50 After this the King himselfe violently rushed into the House of Commons accused five of their most eminent members of Treason , demanded their persons to be delivered up unto him , intending to destroy all that resisted him therein , but crost by the happy absence of the Gentlemen . This plot was attempted Jan. 4. 1641. Col. Lunsford assaulted the Londoners at Westminster-Hall , with a great rout of ruffanly Cavaliers . The Queen when she went over beyond Seas , one of her Ships wherein she had great Treasure , sprung a leak , and much was lost and spoyled ; and when she returned for England , she had a mighty storm at Sea , which brake the Mast of Van Trom's ship , and after eight dayes boisterous turmoyl , she was driven back again . There was broke and lost 3 Ships of Ammunition , and they that were driven back were almost starved . Anno 1642. 51 Binion a Silk-man of London , and the Kentish Malignants , wherein Sir Edw. Deering had a principal hand , framed Petitions against the proceedings of Parliament ; but both were rejected , and they fined and imprisoned . 52 The King forsakes the Parliament , and getting the Prince to him , leaves London , and posts into the North , and there attempts to get Hull into his hands . 53 Sir Francis Windebancke , Sir John Finch , the Lord Digby , Jermyn , &c. flye for their lives beyond Sea . 54 The King interdicts the Militia , but the Messenger was hanged at the Exchange . 55 The Lords and Gentry of Ireland and Scotland , petition the King to return to his Parliament ; yea and the Gentry and Commons of Yorkshire doe the like , but are all rejected . 56 The King set on foot a Commission of Array . 57 Three letters were intercepted , discovering a plot against the Parl. by Wilmot , Digby , Jermyn , Cro●ts , and others , which came to nothing ; but we by taking some of their Ships were advantaged . 58 Sir Rich. Gurney Lord Mayor and an Array man , was clapt up in the Tower . 59 Proclamations and Declarations against the Parliament , read in all Churches and Chappels within the Kings power . 60 Sir John Pennington displaced , and the Earl of Warwick put in his place . 61 Hull besieged by the Marquess of Newcastle , and in that interim , Beckwith a Papist , plotted to betray it by firing it in 4 several places . The Citizens of London proffer their service to attend and guard the Parl. by land to Westminster , to secure them from danger . By Water also the stout Ship-masters and Marriners made ready a great number of long-boats furnished with Ordnance , Muskets , and other Sea-warlike instruments , their Vessels gallantly adorned with Flags and Streamers , together with martial musick , Drums and Trumpets ; when they came to White-hall and understood that the Parliament were safely arriv'd , the Train'd Bands by Land , and the Sea-men by Water , let flye their thundring shot both smal and great , their Trumpets sounding , and their drums beating in a tryumphing and congratulatory manner , was a singular testimony of their cordial affections . The same day Buckingham-shire men , both Gentlemen , Ministers , and others of that Countrey on hors-back , with their protestations in their hats , for Reformation of evils in Church and State , and to assure their best services and assistance to the Parliament , on all just occasions ; and out of Essex , Hartford , Bark-shire , Surrey , and other Counties of the Kingdome , came one after another . 62 The Earl of Essex was ordained Lord General over all the Parl. Forces , which he faithfully managed , as Edge-hill , Newbury , and other places can abundantly witness . 63 At Edge-hill 16 pieces of Canon shot against 80 of the Earl of Essex Life guard , and not one man hurt : and those 80 brake in upon 1600 of the Kings ; four of the Parl. Regiments ran away , and sixteen Troops of Horse , so we were 6000 and they 18000 , yet we took their Standard , and cleft Sir Edw. Varney Standard-bearer in the head , and slew the Lord Lindsey General of the field . 63 A plot to have blown up all the Lord Generals Magacine of powder , and another at Beverley in Yorkeshire , to have slain Sir John Hotham , both intended by one David Alexander , and hired thereunto , but both timely prevented . 64 Commissioners granted to Popish Recusants to leavy men and arms against the Parliament . 65 The King received the most bloody Irish Rebels Petition , and permitted their persons with great favour and allowance about him , calling and counting them good Catholick Subjects ; but utterly rejecting the Petition ( exhibited by the Lord General ) desiring peace and reconciliation with him . 66 A Treaty of peace was really intended by the Parliament , but meerly pretended by the King for a while , in which interim , that most bloody bickering at Brainford , was committed by the Kings party , the City of London mightily preserved . 67 New High-Sheriffs , for the better collecting of the 400000 li . Subsidies , intended to have been confirmed to the King in a former Parliament , crost ; and an O●dinance set on foot for the successefull association of Counties for mutuall defence one of another . 68 A design of the Royalists at Oxford , and elsewhere , to proceed against the prisoners as Traitors , and so put them to death , by which Dr Bastwicke , Captain Lilburn , were to have been tryed for their lives , but preserved by an Ordinance for execution of a Lex talionis , and so of executing the royal prisoners among us . Anno 1643. 69 A notable plot against the City of London , immediately upon the Cities preferring a Petition to the King , by the hands of two Aldermen , and four Commoners of the said City , in reply to which Petition , the King sending as his messenger , one Captain Hern to the City , and the whole body of the City assembling at a Common-Hal , this Hern desires Faire play above board of them , but the busines being found to be a notable design of the Malignant Citizens against the Parl. and the ( then ) Lord Maior of London , and the Government of their City , the major part cry out in the Hearing of Hern , they would live and dye with the Parl. and so sent Hern away with a flea in his ear . 70 A letter sent to all the Freemen , Journeymen , and Apprentices of City , to assemble at their several Hals ; and there the Masters and Wardens of all Companies to read the Kings Letter to them , and to perswade them to yeeld to all the Kings commands against the City . This Letter was voted scandalous . 71 A plot to betray Bristol , but discovered , two principal conspirators were by Martial Law condemned and hanged . The 2 of May , 1643 . ye Crosse in Cheapeside was pulled downe ▪ a Troope of Horse & 2 Companies of foote wayted to garde it & at ye fall of ye tope Crosse dromes beat trupets blew & multitudes of Capes wayre throwne in ye Ayre & a greate Shoute of People with ioy , ye 2 of May the Almanake sayeth was ye invention of the Crosse , & 6 day at night was the Leaden Popes burnt ▪ in the place where it stood with ringinge of Bells , & a greate Acclamation & no hurt done in all these actions . 72 Mr Pryn sent to search Canterburies Chamber and Study : found the original Scotch Service-book with his own hand-writing , the cause of all the Scots wars . 73 London to have been betrayed under a pretence of peace , by Mr Waller , a Member of Parl. Mr Tomkins , Mr Challenor , and others ; but Waller fined 10000. l. and perpetuall banishment ; Tomkins and Challenor hanged , the one at the Exchange , and the other in Holborn . 74 Sir John Hotham attempted the betraying of Hull unto the Queen . An Order sent down to the Church-wardens , to demolish Altars , to remove the Communion Table from the East end , and to take away all Tapers , Candlesticks , and Basons ; and to demolish all Crucifixes , Crosses , and all Pictures and Images of the Trinity and Virgin Mary , both within and without all Churches and Chappels . 75 A plot for betraying of Lincoln by the two Purfries , but preserved . 76 Gloucester admirably freed by the City Regiments . 77 A rebellion by the Kentish malignants about Tunbridge . 78 A Ship bound from Denmark to the King , of about 300 Tun , richly laden with Arms and Ammunition ; another Ship bound from Newcastle to Holland , laden with Sea-coale , but in the midst thereof was found between 3 or 4000l . hid in the coals , sent to buy arms for the King ; a third great Ship called the Fellowship , of at least 400 Tun , carrying 24 peeces of Ordnance , taken by the Parliament . 79 Scotland with an Army of at least 20000 Horse and Foot , invited thereunto by the Parl. in the bitter depth of winter , when they marched up to the middle in snow , and were forced to bring their Artillery over the Ice of the frozen River of Tyne ; and the Citizens of London lent the Parl. a 100000. l. for the Scots first pay , to encourage their advance to help us against the Kings Forces . May 23. 1643. Voted the Queen Pawning the Jewels of the Crown in Holland , and therewith buying Arms to assist the War against the Parl. and her own actuall performances with her Popish Army in the North , was high Treason , and transmitted to the Lords . Images , Crucifixes , Papistical Books in Somerset and Jameses were burnt , and five Capuchin Friers sent away . May 1643. An Ordinance for the making of Forts , Trenches , and Bulwarks about the City . July 1. 43. The Assembly of Divines met , Dr Twiss Prolocutor , 120 the total . The Bishop of Canterburies first prayer on the Scaffold , Jan. 10. 1644. O Eternal God , and mercifull Father , look down upon me in mercy , in the riches and fulnesse of all thy mercies , look upon me , but not till thou hast nailed my sins to the Crosse of Christ : look upon me , but not till thou hast bathed me in the blood of Christ , not till I have hid my selfe in the wounds of Christ , that so the punishment that is due to my sins may passe away , and go over me , and since thou art pleased to try me to the uttermost , I humbly beseech thee , give me 〈◊〉 in this great instant , full patience , proportionable comfort , a heart ready to dye for thine honour , and the Kings happinesse , and this Churches preservation ; and my zeale to these , far from arrogancy be it spoken , is all the sin , humane frailty excepted , and all incidents thereunto , which is yet known of me in this particular , for which I now come to suffer . I say in this particular of Treason , but otherwise my sins are many and great , Lord pardon them all , and those especially whatsoeever they be , which have drawne this present judgement upon me , and when thou hast given me strength to bear it , then do with me as seems best in thine owne eyes , and carry me through death , that I may look upon it in what visage soever it shall appear to me ; and that there may be a stop of this issue of blood in this more then miserable Kingdome ; I shall desire that I may pray for the people too , as well as for my self : O Lord , I beseech thee give grace of repentance to all people that Sr Alexander Carew , Sr. Iohn Hotham , Captin Hotham & the Arch Bishop of Canterbury , be headed on Iowerhill for Ireason against ye Parliament 1645. have a thirst for blood , but if they will not repent , then scatter their devices so , and such as are or shall be contrary to the glory of thy great name , the truth and sincerity of Religion , the establishment of the King , and his posterity after him , in their just rights and priviledges , the honour and conservation of Parl. in their ancient and just power , the preservation of this poor Church in her turth , peace , and patrimony , and the settlement of this distracted and distressed people , under the ancient laws , and in their native liberties ; and when thou hast done all this in mercy for them , O Lord fill their hearts with thank fulness , and with religious dutifull obedience to thee and thy Commandements all their dayes : So Amen , Lord Jesus , and I beseech thee receive my soul to mercy . Our Father , &c. The Bishop of Canterburies last Prayer on the Scaffold . Lord I am comming as fast as I can , I know I must passe through the shadow of death before I can come to see thee , but it is but umbra mortis , a meer shadow of death , a little darknesse upon nature , but thou by thy merits and passion hast broke through the jaws of death ; so , Lord receive my soul and have mercy on me , and blesse this Kingdome with peace and plenty , and with brotherly love and charity , that there may not be this effusion of Christian blood amongst them , for Jesus Christ his sake , if it be thy will . And when he said Lord receive my soule , which was his signe , the Executioner did his Office . 80 A design to starve the City , by breaking into Surrey , Sussex , Kent , but disappointed by S. W. Waller , with the help of the City Regiments . 81 The King granted a cessation of arms with the bloody Rebels of Ireland , but it was observed he never prospered after that . 82 A Solemn League and Covenant taken by the Lords and Commons in Parl. and by the City of London , and all parts of the Kingdom , in the Parl. power . 83 Nottingham Town and Castle to have been betrayed , but prevented by Col. Hutchinson . A Ship from Denmark of 300 Tuns laden for the most part with Round-heads , they were halfe Pike-staves , with a great knob at the end of it , full of iron spikes , sent to the King , and great treasure ; but that year the Swedes fell into Denmarke , and took away halfe his Countrey from him , 1643. 84 A plot against the City of London , by Sir Basil Brooke , Col. Read , Mr Ripley , and Vilot , 2 Citizens of London , and others , but prevented . 1644. 85 Two desperate plots for the betraying of Ailsbury , and one against Southampton , but all three prevented . 86 Mr Edward Stanford , plotted with Cap. Backhouse for the betraying of the City of Gloucester , and proferred 5000l . for a reward , 300l . whereof was paid to the said Captain , but the plot was frustrated . 87 Our Army in Cornwall preserved , with the losse of our Artillery . 88 A peace pretended at Vxbridge , and a treacherous Petition framed by the Malignants of Buckingham-shire , wherein one Sir John Lawrence of that Country was a great stickler , but frustrated . 89 Melcomb Regis , to have been betrayed , wherein divers of the Malignant Townsmen had a principal hand , and Col. Goring , and Sir Lewis Dives , were agents therein , the Town and Forts recovered , and two Ships with rich prizes from Rhoan in France were seized on to make amends for their trouble . The Service-Book Voted downe . 90 Earls and Lords from Oxford , submitted themselves to the Parl. The famous Victory of Naisby over the Kings Forces , 5000 prisoners taken . A Jewel of 500l . sent to Gen. Leven by the Parl. All the Kings Commissioners taken at Shaftsbury . Basing-house taken and burnt . 91 A plot in the West against the Parl. by the Glubmen . 92 A sudden p●ot upon Scotland , which was almost over-run by Montross , but as suddenly recovered again , by Generall David Lesley , and Montross discomfied and beaten away into the mountaines . 93 A Treaty with the Parl. for a well-grounded peace , and yet at that time the Earl of Glamorgan , had a Commission to the ruine of all the Protestants in Ireland , and consequently in England also . 94 The Great Seal broken before the Lords and Commons , on Tuesday the 11 of August , 1646. The Negative Oath . I A. B. Do swear from my heart , that I will not directly , nor indirectly adhere unto , or willingly assist the King in this war , or in this Cause against the Parl. And I do likewise swear that my comming and submitting my selfe under the power and protection of the Parl ▪ is without any manner of designe whatsoever , to the prejudice of the proceedings of the two Houses of this Parl. and without the direction , privity , and advice of the King , or any of his Councell , or Officers , other then what I have now made known . So help me God , and the Contents of this Book . 1646 The King Escapes out of Oxford in a disguised maner Ordered , That whosoever conceals the Kings person , shall be a Traytor . A Letter concerning the Kings coming to the Scots Army , May 5. 1646. RIght Honourable , the discharging of our selves of the duty we owe to the Kingdom of Engl : to you as Commissioners from the same , moves us to acquaint you with the Kings coming in to our Army this morning , which having overtaken us unexpectedly , hath filled us with amazement , and made us like men that dream ; we cannot think that he could have been so unadvised in his resolutions , as to have cast himselfe on us , without a reall intention to give full satisfaction to both Kingdoms , in all their just and reasonable demands , in all those things that concern Religion and Righteousnes ; whatsoever be his dispositions or resolutions , you may be assured , that we shall never entertain any thought , nor correspondency with any purpose , or countenance any indeavours that may in any circumstance incroach upon our League and Covenant , or weaken the union or confidence betwixt the Nations , that union to our Kingdom was the matter of many prayers , and as nothing was more joyfull unto us then to have it set on foot , so hitherto have we thought nothing too dear to maintain it , and we trust to walk with such faithfullnesse and truth in this particular , that as we have the testimony of a good conscience within our selves , so you , and all the world shall see , that we mind your interest with as much integrity and care as our owne , being confident you will entertaine no other thought of us . Signed May 5. 1646. LOTHIAN . A Remonstrance exhibited in the name of the Lord Major , Aldermen , and Common-councel of the City of London , to the High Court of Parl. 1 That some strict and speedy course may be taken for the suppressing of all private and separate Congregrations . 2 That all Anabaptists , Brownists , Hereticks , Schismaticks , Blasphemers , and all such Sectaries as conforme not to the publick discipline established , or to be established by the Parliament , may fully be declared against , and some effectuall course settled for proceeding against such persons . 3 That as we are all Subjects of one Kingdome , so all may be equally required to yield obedience to the Government either set , or to be set forth . 4 That no person disaffected to the Presbyterian Government , set , or to be set forth by the Parliament , may be imployed in any place of publick trust . The King gave speedy order to several Officers for the surrender of the Towns , Castles , and Forts , which then were in the hands of the Kings Commanders , viz. Oxford , Worcester , Litch feild , and Wallingford . A Petition delivered to his Excellency from the Officers and Souldiers in the Army , touching their faithfulness in the Parl. service , doing Summer service in the Winter season , &c. Further presented severall desires of theirs . 1 That an Ordinance of indempnity with the Royal assent be desired . 2 That satisfaction may be given to the Petitioners for their arrears , both in their former service , and in this Army before it is disbanded . 3 That those who have voluntarily served the Parliament , may not be prest to serve in another Kingdom , &c. 4 That those who have lost lives , limbs , or estates , may be provided for , and relieved . 1647. The Apology in answer to his Excellencies letter , relating their sense of a second storm hanging over their heads , by the malice of a secret enemy , worse then the former now vanquished , expressing their sorrow that they cannot desire their owne security without hazard to his Excellency , &c. Concerning the abuse to divers well-affected to the Army by imprisonment , to the ruine of their estates , and losse of their lives . And for their candid intentions and endeavours declared no less then troublers , and enemies to the state and Kingdom , resolving rather to dye like men , then to be enslaved and hanged like dogs , &c. A Letter from his Excellency to the Earl of Manchester , concerning the Votes of both Houses , as also his grief of heart for the distractions between the Parliament and Army , desiring that all things may be determined in love , &c. That the Souldiers of Holdenby , with the Kings consent , brought him away from thence , &c. That his Majesty was unwilling to return back again to Holdenby , &c. And that the removall of his Majesty from Holdenby , was no designe , knowledge , or privity on his part , &c. A particular charge against the 11 Members impeached by the Army . 1 That Mr Denzil Hollis being one of the speciall Commissioners for the Parl. to present Propositions to the King at Oxford , made private addresses to the Kings party then in arms against the Parl. and did secretly plot and advise them against the Parl. &c. 2 That the said Mr. Denzil Hollis , and Sir Phillip Stapleton , during the late war , when the Earl of Lindsey went from the Tower to Oxford , sent severall messages of intelligence to the Earl of Dorset , &c. 3 That the said Mr Hollis , Sir Phillip Stapleton , Sir Wil. Lewis , Sir John Clotworthy , Sir Wil. Waller , Sir John Maynard , Maj. Gen. Massie , Mr Glyn , Mr Long , Col. Edward Harley , and Anthony Nicholas , in the months of March , April , May , and June last , in prosecution of their evil designs , met in divers places with persons disaffected to the State , for holding correspondency with the Queen of England now in France , and incouraged her party there . 4 And indeavoured to bring in Forraign forces , and listed divers Commanders and Souldiers there , to raise and leavy a new war . 5 And affronted divers Petitioners that came in a peaceable manner , boysterously assaulting them , &c. 6 Imprisoned some Members of the Army , and to dis-oblige the Army from the Parl. The solemn Engagement of the Citizens , Commanders , Officers , and Souldiers , &c. This was the Treasonable Ingagement . WE do solemnly engage our selves , and vow unto Almighty God , That we will to the utmost of our power , cordially endeavour that his Majesty may speedily come to his Houses of Parliament , with honour , safety , and freedome , and that without the nearer approach of the Army , there to confirme such things as he hath granted the Twelfth of May last , in answer to the Propositions of both Kingdomes , and that with a Personall Treaty with his two Houses of Parliament , and the Commissioners of Scotland , such things as are yet in difference may be speedily setled , and a firme and lasting peace established . The Army Marching towards the City , orders were given to the Trained bands to go to the works . The Auxilaries are raised to defend the City . A Proclamation by beat of drum for all that are able to bear Arms , and are not listed to come to receive them . The House of Commons , and the Lords likewise , met according to the Order of adjournment , July 30. but neither of the Speakers . At length they proceeded to a new election , and Voted Mr Pelham a Counsellour , and Member of the Commons House , Speaker pro tempore . The Lords made choice of the Lord Grey to be Speaker of their House pro tempore . The Sergeant at Arms being absent with the Mace when the Commons chose their Speaker , had the City Mace , and chose Mr Norfolk Sergeant at Arms . After which , proceeding to debate the great affairs to ching the City and Kingdom , they voted as followes : 1 Tha the King come to London . 2 That the Militia of the City shall have full power to raise what Forces they shall think fit to the same . 3 That they may make choyce of a Commander in chief to be approved of by the House , and such Commander to present other Officers to be approved of by the Militia . The Common-councell made choice of Major Generall Massey to command in chief all the City Forces . Ordered by the Militia that all Reformadoes and other officers should the next day at two of the Clock be listed in St. Jamses fields , where was a great appearance . Order given for staying of Horses in the City , and many listed . Most of the eleven Members sat in the House , and in the afternoon M. Gen. Massey , Sir William Waller , and Col. Gen. Poyntz , were at list●ng the Reformadoes . Declaration of the Lord Maior , Aldermen , and Common councel . A brief of which that his Majesty was surprised at Holmby , and no place for his Majesties residence allowed by the Army nearer then their Quarters ; therefore to sattle peace , and establish true Religion , ease the Kingdomes burden , establish his Majesties just rights , maintaine the Parl ▪ priviledges , and relieve bleeding Ireland , they profess the main●… their enterprise , &c. A Petition in the names of many thousands wel-affected Citizens for some way of composure , &c. At which time Col. Gen. Poyniz and other officers of the new list , attending for their Orders upon the Militia , came into Guild-hall-yard , and most cruelly h●ckt and hew'd many of the aforesaid Petitioners , divers whereof were mortally wound●d , whereof some since dyed . Lord Say , Lord Magresie , other Lords , with many of the House of Commons , came to the Head quarters , desiring the Generals protection . Six Aldermen and twelve Common-councel men sent with a letter to the General , declaring their unwillingnesse to a new War . A letter from Southwarke , relating their withstanding the design of raising a new War , desiring protection , Massey sends Scouts , but neer Brainford thirty chased by ten , and took four of Massies . Col. Rainsborough , Col. Hewson , Col. Pride , and Col. Thistlwet , marched into Southwarke ; the Fort yielded without opposition . The Members forced away returne . The Houses being sat with their old Speakers , Thomas Lord Fairfax , made high Constable of the Tower . His Excellency marches through the City from 11 until 8 at night . A Letter from Lieu. Gen. Cromwel , that his Majesty had withdrawne himself at 9 the last night , having left his cloak and some letters . His Majesties last Letter , Hampton-Court , Nov. 11. 1645. LIberty being that which in all times hath been , but especially now is the condition , the aim and desire of all men , common reason shews that Kings lesse then any should endure captivity ; yet I call God to witnes with what patience I have endured a tedious restraint , which so long as I had any hopes that this sort of my suffering might conduce to the peace of these 3 Kingdoms , or the hindring of more effusion of blood , I did willingly undergo , but now finding by too certaine proofs , that this my continued patience would not only turne to my personal ruine , but likewise be of much more prejudice to the furtherance of the publique good , I thought I was bound as well by natural as political obligations , to seek my safety , by retiring my self for some time from publique view both of my friends and enemies , and I appeal to all indifferent men to judge , if I have not cause to free my selfe from the hands of those who change their principles with their condition , and who are not ashamed , openly to intend the destruction of the Nobility , by taking away their negative voyce , and with whom the Levellers doctrine is rather countenanced then punished ; and as for their intentions to my person , their changing and putting more strict guards upon me , with the discharging most of all the servants of mine , who formerly they admitted to wait upon me , do sufficiently declare : nor would I have this my retirement mis-interpreted , for I shall earnestly and uncessantly endeavour the setling of a safe and well-grounded peace , where ever I am or shall be , and that ( as much as may be ) without the effusion of more Christian blood , for which how many times have I prest to be heard , and yet no ear given to me ; and can any reasonable man think ( according to the ordinary course of affairs , there can be a setled peace without it , or that God will bless those that refuse to hear their own King ? surely no ; I must further add that ( besides what concerns my self ) unless all other chief interests have not only a hearing , but likewise just satisfaction given to them ( to wit , the Presbyterians , Independents , Army , those who have adhered to me , and even the Scots ) I say there cannot ( I speak not of miracles , it being in my opinion a sinful presumption in such cases to expect or trust to them ) be a safe and lasting peace : now as I cannot deny but that my personal security is the urgent cause of this my retirement , so I take God to witness , the publique peace is no lesse before mine eyes , and I can find no better way to expresse this my profession ( I know not what a wiser man may do ) then by desiring and urging that all chief Interests may be heard , to the end each may have just satisfaction ; as for example , the Army ( for the rest , though necessary , yet I suppose are not difficult to consent ) ought ( in my judgement ) to enjoy the liberty of their conscience , and have an Act of Oblivion or Indempnity ( which should extend to the rest of all my subjects ) and that all their Arrears should be speedily and duly paid , which I will undertake to do , so I may be heard , and that I be not hindred from using such lawful and honest means as I shall chuse . To conclude , let me be heard with freedom , honour , and safety , and I shall instantly break through this cloud of retirement , and shall shew my self to be Pater Patriae , C. R. A great tumult , insurrection , and mutiny in London , breaking open divers houses , and magazines of Arms and Ammunition , breaking open divers houses , seizing on the Drums , Gates , Chains , and Watches of the City , assaulted and shot into the L. Maiors house , and killed one of his Guard , &c. 1648. MAy 16. Surrey Petitioners came to Westminster , and made a great shout , and cryed , Hey for King Charls ; We will pull the Members out by the Ear●s . disarmed two Sentinels , knockt them down , one Sentinell refusing to be disarmed , the Petitioners got within his Arms , one of them drew his sword and run him through , and the Petitioners drew their swords on the Troopers , and said , fall on for King Charls , now or never ; but a party of 500 Foot did take some : of the Petitioners were slain four or five , of the souldiers two . The old L. Goring proclaimed General at the head of the Kentish Army upon the Hill neer Alisford , consisted of 8000 besides those in Maidstone , there were neer 300 slain , and about 2300 prisoners , many of them taken in the Woods , Hop-yards , and fields ; also Gentlemen of good quality , there were about 500 Horse , 3000 Arms , 9 foot Colours , and 8 pieces of Canon , with store of Ammunition taken : Their word at the engagement was King and Kent , Ours Truth : They being routed marched over Rochester Bridge towards Black-Heath , with about 3000 Horse and Foot , most Cavaliers Prentises and Watermen , and fled over the water into Essex , by Woollidge and Greenwich . The Duke of Buckingham , L. Francis , E. of Holland , L. Andrew , L. Cambden , and others , rose in Surrey , and made Proclamation that they expected the Parl. would have setled the Kingdom , but because they have not , they would fetch the King , and live and dye with him to settle it . July 11. 1648. was the surrender of Pembroke Castle . The Scots Army of 21000. Invaded England Duke — Hambletons Standard had motto Date Cesari , Foot Standard for Covenant , Religion , King and Kingdomes ; Riseing in Kent , Revosting of the Navie , Redusing Colchester , And Quelling the insurection in Pembroke shire — all in 1648 : The Scots entring the Kingdom , July 11. 1648. Maj. Gen. Lambert sent this Letter to Duke Hammilton . MY Lord , Having received Information that some Forces of Horse and Foot are marched out of Scotland into this Kingdome , under your Excellencies Command , I have sent this Bearer unto you , desiring to know the truth and intent thereof , and whether they are come in opposition to the Forces in these parts , raised by the Authority of the Parl. of England , and now in prosecution of their Commands , I desire your Lordships speedy answer , and rest Your Excellencies humble servant , J. Lambert . Duke Hammiltons Answer . NOble Sir , I received yours of the 11 of this instant , in answer whereunto I shall only say , the informa●ion you received is true , for according to the Commands of the Committee of Estates of the Parl. of Scotland , there are Forces both of Horse and Foot come into this Kingdome , under my conduct for prosecution of the ends mentioned in my Letter of the 6. to which I refer you , intending to oppose any that are or shall be in Arms for the obstructing those pious , loyal , and just ends , and so remain Hambleton . The Town of Colchester delivered up , Sir Charls Lucas , and Sir Geo : Lisle shot to death . L. Col. Lilburn revolted at Newcastle , declared for the King , Sir Arthur Has●erigge storm'd the Castle , Lilburns head was set upon a pole . June 5. The L. of Warwick went to Portsmouth , to bring into obedience the mutinous Sea-men ; there was with the L. of Warwicke , the Phoenix , Mary , Rose , Robert , Nonesuch , Lilly , Lyon , Bonadventure , Antilope , Swift-sure , Hector , and Fellowship . A short Abridgement of the Engagement made by the Common Councell , Commanders , Souldiers , and Commission officers in London . WE decla●e to ingage as much as in us l●es , to defend the King and Parl ▪ from all violence , and to the end we may be inabled to perform the same , We humbly offer , that the Forces in the line may be one entire Militia , and no Forces may be raised , but by Authority of the said Militia , by consent of the Common Councel , We desire no Forces in Arms might come within thirty miles of London , during the Treaty , and for those within , what persons soever shall make any tumu't , shall be put to death . Ordered , that the Common Councel men and Commanders shall within their severall Precincts goe from house to house , to receive concurrence to the said Ingagement . Decemb. 1648. The House having notice of the Kings carrying to Hurst Cast●e , voted , That the seizing his person was without their advice or consent . Dec. 5. The House Voted , That his Majesties concessions to their Proposals , was ground sufficient to settle the Peace of the Kingdome . Dec. 6. Col. Rich , and Col. Prides Reg. guarded the Parl. and seized some Members . Maj. Gen. Brown Sheriff of London , was apprehended , Decemb. 12. Dec 13. The House Voted , That the Lords and Commons , declare they will make no further Addresses to the King , nor none shall be by any person whatsoever without leave of he Parl. and if any make breach of this Order , they shall incur the Penalty of High Treason , and that they will receive no more any Message from the King , to both or either Houses of Parl. An Ordinance sent to the Lords for the Triall of the King , but they rejected the Commission , and adjourned 8 dayes , after that they never sate more . ●er . D●n●y Serj. at Arms to the Commissioners , rode into Westminster - Hall , with the Mace belonging to the House of Commons on his shoulder , and some Officers attending him all bare , and six Trumpeters on Horseback , a guard of Horse and Foot attending in the Pallace yard , and Proclamation was made , All that had any thing for matter of Fact against Charls Stuart , King of England , to bring it in to the Commissioners . Jan. 19. 1648. That this present Seale of England should be broken in pieces , and a new one forthwith made , and ordered that the Arms of England and Ireland , should be Ingra●en on the one side , on the other side a Map of the Parl. with these words in it , The first yeare of Freedome by Gods blessing restored , 1648. The Charge of the Commons of England , against Charls Stuart King of England . That the said Ch Stuart being admitted King of England , and therein trusted with a limitted power , to govern by , and according to the Lawes of the L●nd , and not otherwise ; and by his Truth , Oath , and Office , being obliged to use the power committed to him , For the good and benefit of the people , and for the preservation of their Rights and Liberties ; yet nevertheless out of a wicked design , to erect and uphold in himselfe an unlimited and Tyrannical power , to rule , according to his will ; and to overthrow the Rights and Liberties of the People ; yea , to take away , and make void the foundations thereof , and of all redresse , and remedy of mis-government , which by the fundamentall Constitutions of this Kingdome , were reserved on the Peoples behalfe , in the Right and Power of frequent and successive Parl. or Nationall meetings in Councels ; He , the sad Ch. Stuart , for the accomplishment of such his Designes , and for the protecting of himselfe and his adherents , in His and Their wicked practises to the same Ends , hath traiterously and maliciously levyed War against the present Parl. and the people therein Represented . Particularly , upon or about the 30 day of June , in the year of our Lord , 1642. At Beverley in the County of York , and upon or about the 30 day of July , in the yeare aforesaid , in the County of the City of York ; and upon , or about the 24 day of August , in the same year at the County of the Town of Nottingham ( when and where he sat up His Standard of War ; ) and also on , or about the 23 day of October , in the same year , at Edge Hill , and Keintonfield , in the County of Warwick ; and upon , or about the 30 day of Nov. in the same year , at Brainford in the County of Middlesex ; and upon or about the 30 day of August , in the year of our Lord , 1643. at Cavesham Bridge neer Redding in the County of Berks ; And upon , or about the 30 day of Octob. in the yeare last mentioned , at or near the City of Gloucester ; and upon or about the 30 day of Nov. in the year last mentioned , at Newberry in the County of Berks ; and upon , or about the 31 day of July , in the year of our Lord 1644. at Cropredy Bridge in the County of Oxon ; and upon , or about the 30 day of Sep. in the year last mentioned , at Bodmin , and other places neer adjacent , in the County of Cornwall ; and upon about the 30 day of Nov. in the year last mentioned , at Newbery aforesaid ; and upon or about the 8 day of June , in the year of our Lord , 1645. at the Town of Leicester ; a●d also upon the 14 day of the same Moneth , in the same year , at Naseby field , in the County of Northampton . At which severall times and places , or most of them , and at many other places in this Land , at severall other times , within the years afore mentioned . And in the year of our Lord , 1646. He the said Ch. Stuart , hath caused and procured many thousands of the free people of the Nation to be slain ; and by divisions , parties , and insurrections within this Land , by Invasion : from forreign parts , endeavoured and procured by him , and by many other evill wayes andmeans , He the said C. Stuart , hath not only maintained and carried on the said War , both by Land and Sea , during the years before mentioned ; but also hath renewed , or caused to be renewed the said War against the Parliament , and good people of this Nation , in this present year 1648 , in the Counties of Kent , Essex , Surrey , Sussex , Middlesex , and many other Countries and places in England and Wales , and also by Sea ; and particularly , He the said Ch. Stuart hath for that purpose given Commissions to his Son the Prince and others ; whereby , Besides multitudes of other persons , many such , as were by the Parl. intrusted and imployed for the Nation , being by him or his Agents , corrupted to the betraying of their trust , and revolting from the Parl. have had entertainment and Commission for the continuing and renewing of War and Hostility against the said Parl. and people , as aforesaid . By which cruel and unnatural Wars by him the said Charls Stuart , continued and renewed as aforesaid , much innocent blood of the Free-people of this Nation hath been spilt ; many Families have been undone , the Publike Treasury wasted and exhausted , trade obstructed , and miserably decayed ; vast expence and damage to the Nation incurred , and many parts of the Land spoiled , some of them even to desolation . And for farther prosecution of his said evill Designes , He , the said Ch : Stuart , doth still continue his Commission to the said Prince , and other Rebels and Revolters , both English and Forreigners , and to the E. of Ormond , and to the Irish Rebels and Revolters associated with him , from whom further Invasions are threatned , upon the procurement , and on the behalfe of the said Charls Stuart . All which wicked Designes , Wars , and evil practises of him the said Charls Stuart , have been and are carried on , for the advancing and upholding of the personall interest of will and Power , and pretended Prerogative to himself and his Family against the Publique Interest , Common Right , Liberty , Justice , and Peace Of the people of this Nation , by , and for whom he was entrusted as aforesaid . By all which it appeareth , That He , the said Ch : Stuart hath been , and is the Occasioner , Author , and Contriver of the said Unnaturall , cruell , and bloody Wars ; and therein guilty of all the Treasons , Murthers , Rapines , Burnings , Desolations , Damage , and mischief to this Nation , acted or committed in the said Wars , or occasioned thereby . And the said Iohn Cook , by Protestation ( save on the behalf of the people of England , the liberty of exhibiting at any time hereafter , any other charge against the said Ch : Stuart , and also of replying to the answers which the said Ch. Stuart shall make to the premises , or any charge that shall be so exhibited ) doth , for the said Treasons and Crimes , on the behalf of the said People of England , Impeach the said Ch : Stuart as a Tyrant , Traytor , Murtherer , and a publick and implacable enemy to the Common-wealth of England ; and pray , That the said Ch Stuart King of England , may be put to answer all and every the Premisses ; that such Proceedings , Examinations , Tryals , Sentence , and Judgement , may be thereupon had , as shall be agreeable to Justice . The Kings last Speech made upon the Scaffold . King . I Shall be very little heard of any body here , I shall therefore speak a word unto you here ; indeed I could hold my peace very well if I did not think that holding my peace would make some men think that I did submit to the guilt , as well as to the punishment ; but I think it is my duty to God first , and to my Country , for to clear my self both as an honest man and a good Christian ; I shall begin first with my Innocency , in troth I think it not very needfull for me to insist long upon this , for all the wo●ld knowes I never did begin a War with the two Houses of Parliament , and I call God to witnesse , to whom I must shortly make an Account , that I never did interd for to incroach upon their Priviledges , they began upon me , it is the Militia they began upon , they confest that the Militia was mine , but they thought it fit for to have it from me ; and to be short , if any body will look to the dates of Commissions , of their Commissions and mine , and likewise to the Declarations , will see clearly that they began these unhappy troubles , not I ; so that as for the guilt of these enormous crimes that are laid against me , I hope in God that God will clear me of it , I will not , I am in charity ; God forbid that I should lay it upon the two Houses of Parliament , there is no necessity of either , I hope they are free of this guilt ; for I doe believe that ill instruments between them and me , ha's been the cause of all this blood shed ; so that by way of speaking , as I find my self , clear of this , I hope ( and pray God ) that they may too : yet for all this , God forbid that I should be so ill a Christian , as not to say that Gods judgements are just upon me : many times he does pay justice by an unjust sentence , that is ordinary ; I will onely say this , That an unjust Sentence that I suffered to take effect , is punished now by an unjust Sentence upon me ; that is , so far I have said , to shew you that I am an innocent man . Now for to shew you that I am a good Christian , I hope there is a good man ( pointing to Dr Iuckson ) that will bear me witnesse , that I have forgiven all the world ; and those in particular that have been the chief causers of my death ; who they are God knows , I do not desire to know , I pray God forgive them . But this is not all , my charity must go farther , I wish that they may repent , for indeed they have committed a great sin in that particular , I pray God with St Stephen , that this be not laid to their charge ; nay , not onely so , but that they may take the right way to the peace of the Kingdome : So ( Sirs ) I do wish with all my soule , and I do hope ( there is some here will carry it further ) that they may endeavour the peace of the Kingdom . Now ( Sirs ) I must shew you how you are out of the way , and will put you in a way ; first , you are out of the way , for certainly all the way you ever have had yet as I could find by any thing , is in the way of Conquest ; certainly this is in an ill way , for Conquest ( Sir ) in my opinion is never just , except there be a good just Cause , either for matter of wrong , or just Title , and then if you go beyond it , that makes it unjust at the end that was just at first : But if it be only matter of Conquest , then it is a great Robbery ; as a Pirate said to Alexander , that He was the Great Robber , he was but a petty Robber ; and so , Sirs , I do think the way that you are in , is much out of the way . Now Sir , for to put you in the way , beleive it you will never doe right , nor God will never prosper you , untill you give God his due , the King his due , ( that is , my Successors ) and the people their due ; I am as much for them as any of you : You must give God his due , by regulating rightly his Church ( according to his Scriptures ) which is now out of order : For to set you in a way particularly now I cannot , but onely this , A Nationall Synod freely called , freely debating among themselves , must settle this ; when that every Opinion is freely and clearly heard . For the King indeed I will not , the Lawes of the Land will clearly instruct you for that ; therefore , because it concerns my own particular , I only give you a touch of it . For the people , and truly I desire their Liberty and Freedome , as much as any body whomsoever ; but I must tell you , that their Liberty and their Freedome , consists in having of Government ; those Lawes , by which their life and their goods may be most their owne . It is not for having share in Government ( Sir ) that is nothing pertaining to them . A Subject and a Soveraign , are clean different things ; and therefore untill they do that , I mean , that you do put the people in that Liberty as I say , certainly they will never enjoy themselves . Sirs , it was for this that now I am come here : If I would have given way to an Arbitrary way , for to have all Lawes changed according to the power of the Sword , I needed not to have come here ; and therefore I tell you ( and I pray God it be not laid to your charge ) that I am the Martyr of the people . Introth Sirs , I shall not trouble you much longer ; for I will onely say this to you , that intruth , I could have desired some little time longer , because that I would have put this that I have said in a little more order , and a little better digested then I have done , and therefore I hope you will excuse Me . I have delivered my Conscience , I pray God , that you do take those courses that are best for the good of the Kingdom , and your own Salvation . The Bishop of London minding him to say something concerning his Religion . King . I thank you very heartily ( my Lord ) for that , I had almost forgotten it Introth Sirs , my Conscience in Religion , I think , is very well known to all the World ; and therefore I declare before you all , That I die a Christian , according to the profession of the Church of England , as I found it left me by my Father ; and this honest man I think will witnesse it ▪ Then turning to the Officers said , Sirs , excuse me for this same , I have a good cause , and I have a gracious God ; I will say no more . Then turning to Col Hacker he said , Take care that they do not put me to pain , and Sir , this and it please you . But then a Gentleman coming neer the Ax , the King said , take heed of the Ax ▪ pray take heed of the Ax Then the King speaking to the Executioner , said , I shall say but very short Prayers , and when I thrust out my hands — Then the King called to D Iuxon for his night cap , and having put it on , he said to the Executioner , does my heire trouble you , who desired him to put it all under his Cap , which the King did accordingly , by the help of the Executioner and the Bishop , then the King turning to Dr Iuxon , said , I have a good cause , and a gracious God on my side . Dr Iuxon . There is but one stage more , this stage is turbulent and troublesome , it is a short one , but you may consider it will soon carry you a very great way , it will carry you from Earth to Heaven , and there you shall find a great deal of cordiall joy and comsort . King I go from a corruptible to an incorruptible Crown , where no disturbance can be . Doct. You are exchanged from a temporall to an eternall Crown , a good exchange . Then the King took off his Cloak and his George , giving his George to Dr Iuxon , saying , Remember ; 't is thought for the Prince , and some other small Ceremonies past , after which , the King stooping down , laid his neck upon the block , after a very little pause , st●etched forth his hands , the Executioner at one blow severed his head from his Body , his Body was put in a Coffin , covered with black velvet , and removed to his lodging Chamber at White hall . An Act prohibiting the Proclaiming of any person to be King of England , &c. WHereas Charls Stuart King of England , being for the notorious Treasons , Tyrannies , and Murthers , committed by him in the late unnaturall and cruell Wars condemned to death ; Whereupon , after Execution of the same , severall pretences may be made , and Title set on scot unto the Kingly Office , to the apparent hazzard of the Publique Peace . For the prevention thereof , Be it Enacted and Ordained by this present Parliament , and by the Authority of the same , That no person or persons whatsoever doe presume to Proclaime , Declare , Publish , or any way promote Charls Stuart , Son of the said Charls , commonly called Prince of Wales , or any other Person to be King or chief Magistrate of England , or of Ireland , or of any the Dominions belonging to them , or any of them ▪ by colour of Inheritance , Succession , Election , or any other claim whatsoever , without the free consent of the people in Parliament first had , and signified by a particular Act or Ordinance for that purpose , any Statute , Law , usage or custome to the contrary notwithstanding . And be it further Enacted and Ordained and it is hereby Enacted and Ordained , that whatsoever shall contrary to this Act , Proclaim , Declare , Publish , or any way promote the said Charls Stuart the Son , or any other person to be King ▪ or chiefe Magistrate of England , or of Ireland , or of any the Dominions belonging to them , or to either of them , without the said consent in Parliament signified as aforesaid shall be deemed and adjudged a Traytor to the Common-wealth , and shall suffer the pains of death , and such other punishments as belong to the Crime of High Treason And all Officers , as well Civil as Military , and all other well affected persons , are hereby authorized and required forthwith to apprehend all such offenders , and to bring them in safe custody to the next Iustice of the Peace , that they be proceeded against accordingly . H. Scobel Cler. Parl. D Com. Imprimatur Theodore Iennings . The severall speeches of Duke Hamilton Earl of Cambridge , Henry Earl of Holland , and Arthur Lord Capel . Spoken upon the Scaffold immediately before their Execution , on Friday the ninth of March , 1649. I Think it is truly not very necessary for me to speak much , there are many Gentlemen and Souldiers there that see me , but my voice truely is so weake , so low , that they connot heare me , neither truly was I ever at any time so much in love with speaking , or with any thing I had to expresse , that I tooke delight in it ; yet this being the last time that I am to doe so , by a Divine Providence of Almighty God , who hath brought me to this end justly for my sins ; I shall to you Sir , Master Sheriffe , declare thus much , as to the matter that I am now to suffer for , which is as being a Traytor to the Kingdome of England : Truly Sir , It was a Country that I equally loved with my owne , I made no difference , I never intended either the generality of its prejudice , or any particular mans in it ; what I did was by the command of the Parliament of the Country where I was borne , whose command I could not disobey , without running into the same hazard there , of that condition that I now am in . It pleased God so to dispose that Army under my command , as it was ruined ; and I , as their Generall , cloathed with a commission , stand here , now ready to dye ; I shall not trouble you with repeating of my plea , what I said in my owne Defence at the Court of JVSTICE , my selfe being satisfied with the commands that is laid upon me , and they satisfied with the justness of their Procedure , according to the Laws of this Land . God is just , and howsoever I shall not say any thing as to the matter of the sentence , but that I doe willingly submit to his Divine Providence , and acknowledge that very many wayes I deserve even a worldly punishment , as well as hereafter , for we are all sinfull , Sir , and I a great one ; yet for my comfort , I know there is a God in Heaven that is exceeding mercifull ; I know my Redeemer fits at his right hand , and am confident ( clapping his hand on his breast ) is mediating for me at this instant , I am hopefull through his free grace and all-sufficient merits , to be pardoned of my sins , and to be received into his mercy , upon that I rely , trusting to nothing but the free grace of God through Jesus Christ , I have not been tainted in my Religion I thank God for it ▪ since my Infancy it hath been such as hath been profest in the Land , and established , and now it is not this Religion , or that Religion , nor this or that fancie of men that is to be built upon , it is but one that 's right , one that 's sure , and that comes from God , Sir , and in the free grace of our Saviour . Sir , there is truly somewhat that ( he then observing the Writers said , ) had I thought my speech would have been thus taken , I would have digested it into some better method then now I can , and shall desire these Gentlemen that doe write it , that they will not wrong me in it , and that it may not in this manner be published to my disadvantage , for truly I did not intend to have spoken thus when I came here . There are , Sirs , terrible aspersions that has been laid upon my self ; truly such as , I thank God , I am very free from ; as if my actions and intentions had not been such as they were pretended for ; but that notwithstanding what I pretended it was for the King , there was nothing lesse intended then to serve him in it . I was bred with him for many years , I was his domestique servant , and there was nothing declar'd by the Parliament that was not really intended by me ; and truly , in it I ventured my life one way , and now I lose it another way : and that was one of the ends , as to the King ; I speake onely of that , because the rest has many particulars ; and to clear my self from so horrid an aspersion as is laid upon me : neither was there any other designe known to me by the in coming of that Army , then what is really in the Declaration published . His person , I doe professe , I had reason to love , as he was my King , and as he had been my Master : It hath pleased God now to dispose of him , so as it cannot be thought flattery to have said this , or any end in me for the saying of it , but to free my self from that Calumny which lay upon me : I cannot gain by it , yet Truth is that which we shall gaine by for ever . There hath been much spoken , Sir , of an invitation into this Kingdome : it 's mentioned in that Declaration , and truly to that I did and doe remit my self : and I have been very much laboured for discoveries of these inviters , 'T is no time to dissemble , How willing I was to have served this Nation in any thing that was in my power , is known to very many honest , pious and religious men ; and how ready I would have been to have done what I could to have served them , if it had pleased them to have preserved my life , in whose hands there was a power : They have not thought it fit , and so I am become unusefull in that which willingly I would have done . As I said at first ( Sir ) so I say now concerning that point ; I wish the Kingdome happiness , I wish it peace ; and truly Sir , I wish that this bloud of mine may be the last that is drawn : and howsoever I may perhaps have some reluctancie with my self as to the matter of my suffering , for my fact , yet I freely forgive all ; Sir , I carry no ranc●●… along with me to my grave : His will be done that has created both 〈◊〉 and earth , and me a poor miserable sinfull creature now speaking before 〈◊〉 〈◊〉 ▪ For me to speak , Sir , to you of State-businesse , and the Government of 〈◊〉 〈◊〉 Kingdome , or my opinion in that , or for any thing in that nature , Truly it is 〈◊〉 no end , it contributes nothing : My owne inclination hath been to peace , from the beginning ; and it is known to many , that I never was an ill instrument betwixt the King and his people ; I never acted to the prejudice of the Parliament ; I bore no Arms , I medled not with it ; I was not wanting by my Prayers to God Almighty for the happinesse of the King ; and truly I shall pray still , that God may so direct him as that may be done which shall tend to his glory , and the peace and happinesse of the Kingdome . For my Religion , that which I said was the established Religion , and that which I have practised in my owne Kingdome where I was borne and bred ; my Tenets they need not to be exprest , they are known to all , and I am not of a rigid opinion ; many godly men there are that may have scruples which do not concerne me at all at no time ; they may differ in opinion , and more now then at any time ; differing in opinion does not move me ( nor any mans ) my owne is clear : Sir , the Lord forgive me my sinnes , and I forgive freely all those that even I might as a worldly man , have the greatest animosity against ; Wee are bidden to forgive ; Sir , t is a command laid upon us ( and there mentioned ) Forgive us our trespasses , as we forgive them that trespasse against us . Then the Earl turning to the Executioner , said , shall I put on another cap , must this hair be turn'd up from my neck , there are three of my servants to give satisfaction ; he also asked him which way he would have him lye . The Executioner pointing to the front of the Scaffold , the Earl replyed , What , my head this way ? After a little discourse in private with some of his servants , he kneeled downe by the side of the Scaffold and prayed a while to himself . Then with a cheerfull and smiling countenance , ( embracing Dr. Sibbalds , ) he said , Truly Sir , I doe take you in mine arms , and truly I blesse God for it , I do not fear , I have an assurance that is grounded here ( laying his hand upon his heart ) now that gives me more true joy then ever I had , I passe out of a miserable world to go into an eternall and glorious Kingdom ; and Sir , though I have bin a most sinfull creature , yet Gods mercy I know is infinite , and I blesse my God for it , I go with so clear a conscience , that I know not the man that I have personally injured . Then imbracing those his servants which were there present , said to each of them , You have been very faithfull to me and the Lord blesse you . And so turning himselfe to the Executioner , he said , I shall say a very short prayer unto my God , while I lye downe there ; and when I stretch out my hand , ( my right hand ) then sir , do your duty ; and I doe freely forgive you , and so I doe all the world . Then the E. of Cambridge said to the Executioner , Must I lye all along ? he answered , Yes , and 't please your Lordship . Then he said , When I stretch out my hands — but I will fit my head , first tell me if I be right , and how you would have me lye . And being told he must lye a little lower ; he said : Well , stay then till I give you the signe . And so having laine a short space devoutly praying to himselfe , he stretch'd out his right hand , whereupon the Executioner at one blow severed his head from his body , which was received by two of his servants then kneeling by him , into a Crimson Taffery Scarfe , and that with the body immediately put into a Coffin brought upon the Scaffold for that purpose : and from thence conveyed to the house that was Sir John Hamiltons at the Mews , where it now remains . Dk. Hambleton , E : of Cambridg , E : of Holland , and Lord Capell be headed mar : 9. 1649 And their speeches on the scaffold The speech of the Earl of Holland upon the Scaffold . IT is to no purpose ( I thinke ) to speake any thing here , Which way must I speak ? And then being directed to the front of the Scaffold , he ( leaning over the raile . ) said , I thinke it is fit to say something , since God hath called me to this place . The first thing which I must professe , is , what concerns my Religion , and my breeding , which hath been in a good Family , that hath been ever faithfull to the true Protestant Religion , in the which I have been bred , in the which I have lived , and in the which by Gods grace and mercy I shall dye . I have not lived according to that education I had in that Family where I was borne and bred : I hope God will forgive me my sins , since I conceive that it is very much his pleasure to bring me to this place for the sins that I have committed . The cause that hath brought me hither , I beleive by many hath been much mistaken , They have conceived that I have had ill designs to the State , and to the Kingdom : Truly I look upon it as a Judgement , and a just judgement of God ; not but I have offended so much the State and the Kingdome , and the Parliament , as that I have had an extream vanity in serving them very extraordinarily . For those actions that I have done , I think it is knowne they have been ever very faithfull to the publique , and very particularly to Parliaments , My affections have been ever exprest truly and clearly to them . The dispositions of affairs now have put things in another posture then they were when I was ingaged with the Parliament : I have never gone off from those Principles that ever I have professed : I have lived in them , and by Gods grace wi●l dye in them ▪ There may be alterations and changes that may carry them further then I thought reasonable , and there I left them : But there hath been nothing that I have said , or done , or professed either by Covenant , or Declaration , which hath not bin very constant , and very clear upon the principles that I ever have gone upon , which was to serve the King the Parliament , Religion ( I should have said in the first place ) the Common-wealth , and to seek the peace of the Kingdome : That made me thinke it no improper time , being prest out by accidents and circumstances , to seek the Peace of the Kingdome , which I thought was proper , since there was something then in agitation , but nothing agreed on for sending Propositions to the King ; that was the furthest aime that I had , and truly beyond that I had no intention , none at all ▪ And God be praised , although my blood comes to be shed here , there was I think scarcely a drop of blood shed in that action that I was ingaged in . For the present affairs , as they are , I cannot tell how to judge of them : and truly they are in such a condition , as ( I conceive ) no body can make a judgement of them : and therefore I must make use of my prayers , rather then of my opinion , which are , that God would blesse this Kingdome , this Nation , this State ; that he would settle it in a way agreeable to what this Kingdome hath been happily governed under ; by a King , by the Lords , by the Commons , a Government that ( I conceive ) it hath flourished much under , and I pray God the change of it bring not rather a prejudice , a disorder , and a confusion then the contrary . I look upon the Posterity of the King ▪ and truly my conscience directs me to it , to desire , that if God be pleased that these people may look upon them with that affection that they owe , that they may be called in again , and they may be , not through blood , nor through disorder , admitted again into that power , and to that glory that God hath in their birth intended to them I shall pray with all my Soul for the happinesse of this State , of this Nation , that the blood which is here spilt , may be even the last which may fall among us , and truly I should lay down my life with as much cheerfulnesse as ever person did , if I conceived that there would no more blood follow us ; for a State , or affairs that are built upon blood , is a foundation for the most part that doth not prosper . After the blessing that I give to the Nation , to the Kingdom , and truly to the Parliament , I doe wish with all my heart , happinesse , and a blessing to all those that have been authors in this businesse ; and truly that have been authors in this very work that bringeth us hither : I doe not only forgive them , but I pray heartily and really for them ; as God will forgive my sins , so I desire God may forgive them . I have a particular relation , as I am Chancellor of Cambridge , and truly I must here , since it is the last of my prayers , pray to God that that University may goe on in that happy way which it is in , that God may make it a Nursery to plant those persons that may be distributed to the Kingdome , that the souls of the people may receive a great benefit , and a great advantage by them , and ( I hope ) God will reward them for their kindnesse , and their affections that I have found from them . ( Looking towards Mr. Bolton ) I have said what Religion I have been bred in , what Religion I have been born in , what Religion I have practised ; I began with it , and I must end with it . I told you that my actions and my life have not been agreeable to my breeding , I have told you likewise that the Family where I was bred hath been an exemplary Family ( I may say so I hope without vanity ) of much affection to Religion , and of much faithfulnesse to this Kingdom , and to this State . I have endeavoured to doe those actions that have become an honest man , and which became a good Englishman , and which became a good Christian . I have been willing to oblige those that have been in trouble , those that have been in persecution , and truly I find a great reward of it , for I have found their prayers and their kindnesse now in this distresse , and in this condition I am in , and I thinke it a great reward , and I pray God reward them for it . I am a great sinner , and I hope God will be pleased to hear my prayers , to give me faith to trust in him , that as he hath called me to death at this place , he will make it but a passage to an eternall life through Jesus Christ , which I trust to ; which I rely upon , and which I expect by the mercy of God . And so I pray God blesse you all , and send that you may see this to be the last execution , and the last blood that is likely to be spilt among you . And then turning to the side raile , he prayed for a god space of time . God hath given me ( speaking to M. Bolton ) long time in this world ; he hath carryed me through many great accidents of Fortune ; hee hath at last brought me down into a condition , where I find my self brought to an end , for a dis-affection to this State , to this Parliament , ( that as I said before ) I did believe no body in the world more unlikely to have expected to suffer for that Cause . I look upon it as a great judgement of God for my sins . And truly Sir , since that the death is violent , I am the lesse troubled with it , because of those violent deaths that I have seen before ; Principally my Saviour that hath shewed us the way , how and in what manner he hath done it , and for what cause , I am the more comforted , I am the more rejoyced . It is not long since the King my Master passed in the same manner ; and truely I hope that his purposes and intentions were such , as a man may not be ashamed not onely to follow him in the way that was taken with him , but likewise not ashamed of his purposes , if God had given him life . I have often disputed with him concerning many things of this kind , and I conceive his sufferings , and his better knowledge and better understanding , ( if God had spared him life ) might have made him a Prince very happy towards himself , and very happy towards this Kingdome . I have seen and known that those blessed souls in heaven have passed thither by the gate of sorrow , and many by the gate of violence : And since it is Gods pleasure to dispose me this way , I submit my soul to him , with all comfort , and with all hope , that he hath made this my end , and this my conclusion , that though I be low in death , yet neverthelesse this lownesse shall raise me to the highest glory for ever . Truly , I have not said much in publike to the people concerning the particular actions that I conceive I have done by my Counsels in this Kingdom ; I conceive they are well known , it were something of vanity ( me thinks ) to take notice of them here ; I le rather dye with them , with the comfort of them in mine own bosom ; and that I never intended in this action , or any action that ever I did in my life , either malice , or bloodshed , or prejudice to any creature that lives . For that which concerns my Religion , I made my profession before of it , how I was bred , and in what manner I was bred , in a Family that was looked upon to be no little notorious in opposition to some liberties , that they conceived , then to be taken ; and truly there was some marke upon me , as if I had some taint of it , even throughout the whole ways that I have taken : every body knows what my affections have been to many that have suffered , to many that have been in troubles in this Kingdom , I endeavoured to oblige them , I thought I was tyed so by my conscience , I thought it by my charity , and truly very much by my breeding ; God hath now brought me to the last instant of my time , all that I can say , and all that I can adhere unto is this ; That as I am a great sinner so I have a great Saviour , that as he hath given me here a fortune to come publikely in a shew of shame in the way of this suffering , ( truly I understand it not to be so ) I understand it to be glory , a glory , when I consider who hath gone before me , and a glory when I consider I had no end in it , but what I conceive to be the service of God , the King and the Kingdom , and therefore my heart is not charged much with any thing in that particular , since I conceive God will accept of the intention , whatsoever the action seem to be . I am going to dye , and the Lord receive my soul ; I have no reliance but upon Christ , for my self , I doe acknowledge that I am the unworthiest of sinners , my life hath been a vanity , and a continued sin , and God may justly bring me to this end , for the sins I have committed against him , and were there nothing else but the iniquities that I have committed in the way of my life , I look upon this as a great justice of God to bring me to this suffering , and to bring me to this punishment , and those hands that have been most active in it , if any such there have been , I pray God forgive them , I pray God that there may not be many such Trophies of their Victory , but that this may be as I said before , the last shew that this people shall see , of the blood of persons of Condition , of persons of honour . I might say somthing of the way of our Tryal , which I think hath been as extraordinary , as any thing I think hath ever been seen in this Kingdom , but because I would not seem as if I made some complaint , I will not so much as mention it , because no body shall believe I rep●ne at their actions or my owne fortune ; it is the will of God , it is the hand of God under whom I fall , I take it intirely from him , I submit my self to him , I shall desire to roul my selfe into the Armes of my blessed Saviour , and when I come to this place , ( Pointing to the block . ) when I bow downe my selfe there , I hope God will raise me up , and when I bid farewell , as I must now to Hope and to Faith , that Love will abide , I know nothing to accompany the Soul out of this World but Love , and I hope that Love will bring me to the fountain of glory in Heaven , through the Arms , Mediation , and the Mercy of my Saviour Jesus Christ , in whom I beleeve , O Lord helpe my unbelief . I shall make as much hast as I can to come to that glory , and the Lord of Heaven and Earth take my soul : I look upon my selfe intirely in him , and hope to find mercy through him , I expect it , and through that fountaine that is opened for sin , and for uncleannesse my soul must receive it , for did I rest in any thing else , I have nothing but sin and corruption in me ; I have nothing but that , which instead of being carryed up into the arms of God and Glory , I have nothing but may throw me downe into Hell . And here is the place where I lye downe before him , from whence I hope he will raise me to an eternall Glory through my Saviour , upon whom I rely , from whom onely I can expect mercy : into his arms I commend my spirit , into his bleeding armes , that when I leave this bleeding body that must lye upon this place , he will receive that soul that ariseth out of it , and receive it into his eternall mercy , through the merits , through the worthinesse , through the mediation of Christ that hath purchased it with his owne most precious blood . Christ Jesus receive my soul , my soul hungers and thirsts after him ; clouds are gathering , and I trust in God through all my heaviness : and I hope through all impediments , he will settle my interest in him , and throw off all the claim that Sathan can make unto it , and that he will carry my soule in despight of all the calumnies , and all that the Devill , and Sathan can invent , will carry it into eternall mercy , there to receive the blessednesse of his presence to all Eternity . That Lamb of God , into his hands I commit my soule : and that Lamb of God that sits upon the Throne to Judge those 24 that fall down before him , I hope he will be pleased to look downeward , and Judge me with mercy that fall down before him , and that worship him , and that adore him , that onely trusts upon his mercy for his compassion , and that as he hath purchased me , he would lay his claime unto me now , and receive me . Indeed if Christ justifie , no body can condemne , and I trust in God , in his justification , though there is confusion here without us , and though there are wonders and staring that now disquiet , yet I trust that I shall be carried into that mercy , that God will receive my soule . Then the Earl of Holland looking over among the people , pointing to a Souldier , said , This honest man took me prisoner , you little thought I should have been brought to this , when I delivered my self to you upon conditions , and espying Capt. Watson on horse-back putting off his hat said to him , God be with you Sir , God reward you Sir . Here must now be my Anchor , a great Storm make the findes my anchor and but in storms no body trust to their anchor , and therefore I must trust upon my anchor ( Vpon that God , said Mr. Bolton , upon whom your Anchor trusts ) yea , God , I hope , will anchor my Soul fast upon Christ Jesus : and if I dye not with that clearnesse and heartinesse that you speak of , truly , I will trust in God , though he kill me , I will relye upon him , and the mercy of my Saviour . Then the Earl of Holland imbraced Lieut. Col. Beecher , and took his leave of him : After which , he came to Mr. Bolton , and having embraced him , and returned him many thanks for his great pains and affections to his soul , desiring God to reward him , and returne his love into his bosome . Mr. Bolton said to him , The Lord God support you , and be seen in this great extremity , The Lord reveal and discover himselfe to you , and make your death the passage unto eternall life . Then the Earl turning to the Executioner , said , Here my friend , let my clothes and my body alone , there is ten pounds for thee , that is better then my clothes , I am sure of it . Executioner , Will your Lordship please to give me a sign when I shall strike ? And his Lordship said , you have room enough here , have you not ? and the Executioner said , Yes . Then the Earl of Holland turning to the Exeuctioner , said , Friend , doe you hear me , if you take up my head , do not take off my Cap. Then turning to his servants he said to one , Fare you well , thou art an honest fellow , and to another , God be with thee , thou art an honest man , and then said , Stay , I will kneel down and ask God forgivenesse , and then prayed for a pretty space , with seeming earnestnesses . Then speaking to the Executioner , he said , Which is the way of lying ? ( which they shewed him ) And then going to the Front of the Scaffold , he said to the People , God blesse you all , and God deliver you from any such accident as may bring you to any such death as is violent , either by war or by these accidents , but that there may be peace among you , and you may finde that these accidents , that have hapned to us , may be the last that may happen in this Kingdome ; It is that I desire , it is that I beg of God , next the saving of my Soul : I pray God give all happinesse to this Kingdom , to this people , and this Nation : and then turning to the Executioner , said , How must I lye ? I know not . Executioner , Lie down flat upon your belly : and then having laid himselfe down , he said , Must I lie closer ? Executioner , yes , and backwarder . I will tell you when you shall strike ; and then as he lay , seemed to pray with much affection for a short space , and then lifting up his head , said , Where is the man ? and seeing the Executioner by him , he said , Stay while I give the Sign ; and presently after stretching out his hand , and the Executioner being not fully ready , he said ; Now , now , and just as the words were comming out of his mouth , the Executioner at one blow severed his head from his body . The Speech of the Lord Capel . THe conclusion that I made with those that sent me hither , and are the cause of this violent death of mine , shalll be the beginning of what I shall say to you : When I made an Address to them ( which was the last ) I told them with much sincerity , That I would pray to the God of all mercies , that they might be partakers of his inestimable & boundles mercy in Jesus Christ , and truly , I still pray that prayer ; and I beseech the God of Heaven , forgive any injury they have done to me , from my soul I wish it . And truly , this I tell you , as a Christian , to let you see I am a Christian ; but it is necessary I should tell you somwhat more , That I am a Protestant , and truly I am a Protestant , and very much in love with the prossifeon of it , after the manner as it was established in England by the thirty nine Articles ; a blessed way of profession , and such a one , as truly , I never knew none so good : I am so far from being a Papist , which some body have ( truly ) very unworthily at some time charged me withall , that truly I profes to you , that though I love good Works , and commend good Works , yet I hold , They have nothing at all to doe in the matter of Salvation ; my Anchor hold is this , That Christ loved me , and gave himselfe for me , that is that , that I rest upon And truly , something I shall say , to you , as a Citizen of the whole World , and in that consideration I am here condemned to dye : truly , contrary to the Law that governs all the World , that is , The Law of the Sword , I had the protection of that for my life , and the honour of it ; but truly , I will not trouble you much with that , because in another place I have spoken very largely and liberally about it , I believe you wil hear by other means what Arguments I used in that case : But truly , that that is stranger , you that are English men , behold here an English man now before you , and acknowledged a Peer , not condemned to dye by any Law of England , not by any Law of England ; Nay shall I tell you more ( which is strangest of all ) contrary to all the Laws of England that I know of . And truly I will tel you , in the matter of the civil part of my death , and the Cause I have maintained , I dy ( I take it ) for maintaining the fifth Commandment , enjoyned by God himself , which enjoyns reverence and obedience to Parents : All Divines on all hands , though they contradict one another in many severall Opinions , yet all Divines on all hands , do acknowledge that here is intended Magistracy and Order , & certainly I have obeyed that Magistracy & the Order under which I have lived , which I was bound to obey ; and truly , I do say very confidently , that I do dye here for keeping , for obeying that fift Commandment given by God himself , and written with his own finger . And now Gentlemen , I will take this opportunity to tell you , That I cannot imitate a better nor a greater ingenuity then his , that said of himself , For suffering an unjust judgement upon another , himself was brought to suffer by an unjust judgement . Truly Gentlemen , that God may be glorified , that all men that are concerned in it may take the occasion of it , of humble repentance to God Almighty for it , I doe here profes to you , that truly I did give my Vote to that Bill of the E. of Strafford , I doubt not but God Almighty hath washed that away with a more precious blood , and that is , with the blood of his own Son , and my dear Saviour Jesus Christ , and I hope he will wash it away from all those that are guilty of it : truly this I may say , I had not the least part nor the least degree of malice in the doing of it : but I must confes again to Gods glory , and the accusation of mine own frailty , and the frailty of my Nature , that truly it was an unworthy Cowardize , not to resist so great a torrent as carried that busines at that time . And truly , this I think I am most guilty of , of not courage enough in it , but malice I had none ; but whatsoever it was , God I am sure hath pardoned it , hath given me the assurance of it , that Christ Jesus his blood hath washed it away ; and truly , I do from my soul wish , that all men that have any stain by it , may seriously repent and receive a remission and pardon from God for it . And now Gentlemen , we have had an occasion by this intimation to remember his Majesty , our King that last was , and I cannot speak of him , nor think of it , but truly I must needs say , that in my opinion that have had time to consider all the Images of all the greatest and vertuousest Princes in the world ; and truly , in my opinion there was not a more vertuous , and more sufficient Prince known in the world , then our gracious King Charls that dyed last : God Almighty preserve our King that now is , his Son , God send him more fortunate , and longer days ; God Almighty so assist him , that he may exceed both the vertues and sufficiencies of his Father : For certainly , I that have been a Councellour to him , and have lived long with him , and in a time when discovery is easily enough made , for he was young ( he was about thirteen , fourteen , fifteen , or sixteen years of age ) those years I was with him , truly I never saw greater hopes of vertue in any young person , then in him ; great Judgement , great Understanding , great Apprehension , much Honour in his Nature , and truly , a very perfect Englishman in his inclination ; and I pray God restore him to this Kingdome , and unite the Kingdoms one unto another , and send a happinesse both to you and to him , that he may long live and Reign among you , and that that Family may Reign till thy Kingdome come , that is , while all Temporall Power is consummated : I beseech God of his mercy , give much happines to this your King , and to you that in it shall be his Subjects by the grace of Jesus Christ . Truly , I like my beginning so well , that I will make my conclusion with it , that is , That God Almighty would confer of his infinite and inestimable grace and mercy , to those that are the causers of my comming hither , I pray God give them as much mercy as their own hearts can wish ; and truly for my part , I will not accuse any of them of malice , truly I will not , nay , I will not think there was any malice in them ; what other ends there is , I know not , nor I will not examine , but let it be what it will , from my very soul I forgive them every one : And so , the Lord of Heaven blesse you all , God Almighty be infinite in goodnesse and mercy to you , and direct you in those wayes of obedience to his commands to his Majesty , that this Kingdome may be a happy and glorious Nation again , and that your King may be a happy King in so good and so obedient people . God Almighty keep you all , God Almighty preserve this Kingdome , God Almighty preserve you all . Then turning about , and looking for the Executioner ( who was gone off the Scaffold ) said , Which is the Gentleman ? which is the man ? Answer was made , he is a coming , he then said , stay , I must pull off my Doublet first , and my Wastcoat : And then the Executioner being come upon the Scaffold , the Lord Capel said , O friend , prethee come hither : Then the Executioner kneeling down , the Lord Capel said , I forgive thee from my soul , and not only forgive thee , but I shall pray to God to give thee all grace for a better life : There is five pounds for thee ; and truly for my clothes and those things , if there be any thing due to you for it , you shall be very fully recompenced ; but I desire my body may not be stripped here , and no body to take notice of my body but my own servants : Look you friend , this I shall desire of you , that when I lye down , that you would give me a time for a particular short prayer . Then Lieut. Col. Beecher . Said , Make your own signe , my Lord . Capel . Stay a little , Which side doe you stand upon ? ( speaking to the Executioner ) Stay , I think I should lay my hands forward that way ( pointing foreright ) and answer being made , Yes , he stood still a little while , and then said , God Almighty blesse all this people . God Almighty stench this blood , God Almighty , stench , stench , stench , this issue of blood ; this will not do the businesse , God Almighty find out another way to do it . And then turning to one of his servants , said , Baldwin , I cannot see any thing that belongs to my wife : but I must desire thee to beseech her to rest wholly upon Jesus Christ , and be contented and fully satisfied : and then speaking to his servants , he said , God keep you ; and Gentlemen , let me now doe a businesse quickly , privately , and pray let me have your prayers at the moment of death , that God would receive my soul . Capel . Pray at the moment of striking , joyn your prayers , but make no noise ( turning to his servants ) that is inconvenient at this time . Servant , My Lord , put on your Cap. Capel . Shoul I , What will that doe me good ? Stay a little , is it well as it is now ? And then turning to the Executioner , he said , Honest man , I have forgiven thee , therefore strike boldly ; from my soul I do it . Then a Gentleman speaking to him , he said , Nay , prethee be contented , be quiet good M — be quiet . Then turning to the Executioner , he said , Well , you are ready when I am ready , are you not ? and stretching out his hands , he said , Then pray stand off Gentlemen , then going to the front of the Scaffold , he said to the People , Gentlemen , though I doubt not of it , yet I thinke it convenient to ask it of you , That you would all joyn in prayers with me , That God would mercifully receive my soul , and that for his alone mercies in Christ Jesus , God Almighty keep you all . Executioner , My Lord , Shall I put up your hair ? Capel . I , I , prethee do ; and then as he stood , lifting up his hands and eyes , he said , O God , I doe with a perfect and a willing heart submit to thy will : O God , I doe most willingly humble my self : then kneeling down , said , I will try first how I can lye ; and laying his head over the block , said , Am I well now ? Execu . Yes . And then as he lay with both his hands stretched out , he said to the Executioner , Here lye both my hands out , when I lift up my hand thus , then you may strike . And then after he had said a short prayer , he lifted up his right hand , and the Executioner at one blow severed his head from his body , which was taken up by his servants and put ( with his body ) into a Coffin , as the former . March 19. 1648. An Act for abolishing of the House of Peers . THe Commons of England assembled in Parliament , finding by too long experience that the House of Lords is uselesse and dangerous to the People of England to be continued , have thought fit to Ordain and Enact , and be it Ordained and Enacted by the present Parliament , and by the Authority of the same , That from henceforth the House of Lords in Parliament , shall be , and is hereby wholly abolished and taken away ; and that the Lords shall not from henceforth meet or sit in the said House of Lords ; nor shall Sit , Vote , Advise , Adjudge or Determine of any matter or thing whatsoever , as a House of Lords in Parliament : Neverthelesse it is hereby declared , That neither such Lords as have demeaned themselves with Honour , Courage and Fidelity to the Common-wealth , their Posterities who shal continue so , shall not be excluded from the Publike Councels of the Nation , but shall be admitted thereunto , and have their free Vote in Parliament , if they shall be thereunto elected , as other persons of Interest elected and qualified thereunto ought to have : And be it further Ordained and Enacted by the Authority aforesaid , That no Peer of this Land , not being Elected , Qualified , and fitting in Parliament as aforesaid , shall claim , have , or make use of any Priviledge of Parliament , either in relation to his Person , Quality , or Estate , any Law , Usage , or Custom to the contrary notwithstanding . Hen. Scobel Cler. Parliamenti . ON Thursday July 25. the Generall and Army marched from Mordington to Coppersmith , Col. Hackers Regiment being drawn up in the way ; His Excellency made a speech to satisfie them concerning Cap. Ogles Troope , being sent back into Northumberland , in regard of his interest in that County : and that Capt. Greenwoods Troop appointed for Berwick should march with the Regiment in the stead thereof , which gave great satisfaction . Col. Brights Regiment being drawn up , Maj. Gen. Lambert appointed Colonel thereof , coming to the head of the Regiment , was received with great acclamations . A List of the Regiments of Horse and Foot Randezvouzed and marched with the L. Gen. Cromwell into Scotland . Eight Regiments of Horse . THe L. Generals in number 663 Maj. Gen. in number 663 Col. Fleetwoods in number 663 Col. Whalies in number 663 Col. Twisden in number 663 Col , Lilburne in number 663 Col. Hackers in number 663 Col. Okey in number 774 Consisting with Officers , in all 5450 Ten Regiments of Foot . THe L. Generals in number 1307 Col. Pride 1307 Col. Bright 1307 Col. Maliveryr 1307 Col. Ch. Fairfax 1307 Col. Cocks 1307 Col. Dunell 1307 Col. Sir Ar. Hasterigs 5. Comp. 550 Col. Fenwicks five Companies 550 Consisting with Officers in all 10249 The Train , six hundred and ninety . The whole thus , The Train six hundred and ninety . The Horse five thousand four hundred and fifteen . The Foot ten thousand two hundred forty nine . The Total , Sixteen thousand three hundred fifty four . A Letter from Lieut. Gen. David Lesly , to the L. G. Cromwel . My Lord . I Am Commanded by the Committee of Estates of this Kingdom , and desired by the Commissioners of the Generall Assembly , to send unto your Excellency this inclosed Declaration , as that which containeth the state of the Quarrel ; wherein we are resolved , by the Lords assistance , to fight your Army , when the Lord shall please to call us thereunto . And as you have professed you will not conceal any of our Papers , I do desire that this Declaration may be made known to all the Officers of your Army ; and so I rest , Bruchton , 13. Aug. 1650. Your Excellency's most humble Servant , DAVID LESLEY . For his Excellency the Lord Generall Cromwel . The Declaration of the Commissioners of the Generall Assembly of Scotland , as followeth . THe Commission of the Generall-Assembly considering , That there may be just ground of stumbling , from the Kings Majesties refusing to subscribe and emit the Declaration offered unto him by the Committee of Estates , and Commissioners of the Generall Assembly , concerning his former carriage , and Resolutions for the future , in reference to the Cause of God , and the enemies and friends thereof ; Doth therefore Declare , That this Kirk and Kingdome do not owne nor espouse any Malignant Party , or Quarrell , or Interest , but that they fight meerly upon their former Grounds and Principles , and in defence of the Cause of God , and of the Kingdome , as they have done these twelve years past And therefore as they doe disclaime all the sin and guilt of the King and of his House ; so they will not owne him , nor his Interest , otherwise then with a subordination to God , and so far as he ownes and prosecutes the cause of God , and disclaims his , and his Fathers opposition to the work of God , and to the Covenant , and likewise all the enemies thereof . And that they will with convenient speed take in consideration the Papers lately sent unto them from Oliver Cromwel , and vindicate themselves from all the falshoods contained therein , especially in these things , wherein the quarrell betwixt us and that party is mis-stated , as if we owned the late Kings proceedings , and were resolved to prosecute and maintaine his present Majesties Interest , before and without acknowledgement of the sins of his house and former wayes , and satisfaction to Gods people in both Kingdomes . West Kirk , 13. August , 1650. A. Ker. Tho : Henderson . 13. August , 1650. THe Committee of Estates having seen and considered a Declaration of the Commission of the Generall Assembly , anent the stating of the Quarrell , whereon the Army is to fight , Do approve the same , and heartily concur therein . The Lord Generals Answer to the former , as followeth . I Received yours of the thirteenth instant , with the paper you mentioned therein inclosed , which I caused to be read in the presence of so many Officers as could well be gotten together , to which your Trumpet can witness , we returne you this Answer , by which I hope in the Lord it will appear , That we continue the same we have profest our selves to the honest people of Scotland , wishing to them as to our own souls , it being no part of our busines to hinder any of them from worshipping God in that way they are satisfied in their Consciences by the Word of God they ought ( though different from us ) but shall therein be ready to perform what obligations lie upon us by the Covenant ; but that under the pretence of the Covenant mistaken , and wrested from the most native intent and equity thereof , a King should be taken in by you , to be imposed upon us , and this called The Cause of God and the Kingdome , and this done upon the satisfaction of Gods people in both Nations , as is alleged , together with a disowning of Malignants , although he who is the head of them , in whom all their hope of comfort lies , be received ; who at this very instant hath a Popish party fighting for and under him in Ireland , hath P. Rupert ( a man who hath had his hand deep in the blood of many innocent men of England ) now in the head of our Ships stoln from us upon a Malignant accompt ; hath the French and Irish ships daily making Depredations upon our Coasts : strong combinations by the Malignants in England , to raise Arms in our Bowels , by vertue of his Commissions , who having of late issued out very many to that purpose , and how the interest you pretend you have received him upon , and the Malignant interest in the ends and consequences entring in this man , can be secured , we cannot discern ; and how we should believe , that whilst known and notorious Malignants , fighting and plotting against us on the one hand , and the declaring for him on the other , should not be an espousing of a Malignant party , quarrell , or interest , but be a meer fighting upon former Grounds and Principles , and in defence of the Cause of God , and of the Kingdome , as hath been these 12. years last past ( as ye say ) for the security and satisfaction of Gods people in both Nations , or the opposing of which should render us enemies to the godly with you , we cannot well understand , especially considering , That all these Malignants take their confidence and encouragement from the late Transactions of your Kirk and State with your King ; for as we have already said , so we tell you again , it is but satisfying security to those that employ us , and are concerned in that we seek , which we conceive will not be by a few formall and feigned submissions from a person who could not tell otherwise how to accomplish his Malignant ends , and therefore councel'd to this complyance , by them who assisted his Father , and have hitherto acted him in his most evill and desperate Designes , and are now again by them set on foot ; against which , how you will be able in the way you are in , to secure us or your selves , is ( forasmuch as concerns our selves ) our duty to look after . If the state of your quarrell be thus , upon which , as you say , you resolve to fight our Army , you will have opportunity to do that , else what means our abode here ? And if our hope be not in the Lord , it will be ill with us . We commit both you and our selves to him , who knows the heart and tries the Reins , with whom are all our ways , who is able to doe for us and you , above what we know , which we desire may be in much mercy to his poor people , and to the glory of his own great Name : and having performed your desire in making your papers so publique , as is before exprest , I desire you to doe the like , by letting the State , Kirk and Army have the knowledge hereof . To which end I have sent you inclosed two Copies , and rest From the Camp at Pencland Hills , 14. August . 1654. Your humble servant , O. CROMWEL . THe Victory at Gladsmore in Scotland , 30 , and 31. of July 1650. M. G. Montgomery slaine , 200 armes taken of the Scots , 80. Troopers , 400. or 500. wounded , 4 Colours , 15. Troops totally routed , 500. Foot routed at Muscleburrough . The Victory at Danbar , 30 August 1650. 400. killed upon the place , 10000 prisoners , 2000 Horse , 290 Commission Officers , 15000 Arms , 200 Colours , 32. peices of Ordnance . Of ours that ingaged in the Battail , 5000 Horse and Foot , Their Word , The Covenant ; Our Word , The Lord of Hosts , who manifested him selfe to be with us . Novemb. 1650. Insurrections in Norfolk , for which 24 were condemned , and 20 executed , the other left to mercy . Col. Ker routed and taken , and the Towne of Ayre . Decemb. 25. The strong Castle of Edenburgh delivered up , with 53 pieces of Ordnance , whereof 15 Iron , the rest Brasse ; about 8000 Arms , store of Ammunition and Provision ; It was the hand of the Lord alone that wrought out and extended such great salvations to us . Novemb. 21. A squadron of Ships commanded by Gen. Blague , surprised a considerable part of the Portugal Brasil fleet fraughted with Sugar , and sent them to England , and after pursued the revolted ships , and followed them beyond Alligant , where they have taken 7 of P. Ruperts fleet , and pursued him to Thoulon one of the furthest Havens of France , having but two ships left him ; which hath sounded forth in the ears of Forreigne Princes and States , who began to acknowledge that God hath been with the Parliament and Common-wealth of England , and both Spain and Portugall have sent their Embassadors to treat with us . For all which signall salvations , the 30. of Jan. 1650. was set apart and observed as a day of publike Thanks-giving and holy rejoycing , in England , Wales and Town of Berwick . Jan. 1. 1650. The Scots King was crowned at Schone , He is Generall of the Army , Duke Hamilton Lieut. Gen. of the Scotch Army , David Lesley M. Gen. Middleton L. G. of the Scotch Horse , and Massey M. G. of the English . A Speech made by K. Charles ye-2d-at his Coronation ▪ 1. January . 1650 I will by gods assistance bestow my life for your defence wishing to live no longer then that I may see this Kingdome flourish in happiness . The Oath , I doe promise & vow in ye presence of ye eternall god yt I will maintaine ye true Kirk of god religion right preaching & administration of ye Sacraments now received & preached within this Realme in purity ; And shall abolish & gain-stand all falce Religions & sects contrary to ye same . And shall rule ye people com̄ited to my charge , according to ye will of god , and laudable laws & consti●●tions of ye Realme ; causing justice & equity to be ministred without partiality . January 4. 1650. The King of Spaine sent his Embassadour for the acknowledging of this State , whose Authority and soveraignty resides in this Parliament of the Common-wealth of England , and to stablish and close up a good friendship with this Common-wealth . The Portugall sent his Agent also to the like effect . March 6. 1650. Sir Henry Hide beheaded at the Exchange for receiving and acting by vertue of a Commission from Charls Stuart the Second , and King of Great Britaine , France , and Ireland , as his Agent to the Great Turk , with an intent to destroy the Trade of the Turkie Company , and the Parliaments interest , not onely in Constantinople , but in Mitylene , Anatolia , and Smyrna , in which conspiracies he had a Commission to be a Commissioner , and he was likewise to seize upon our Merchants goods , for the use of the King of Scotland ; and procured Audience of the grand Visier , and raised great fears and uproars among the Merchants . Browne Bushell , Beheaded under the Scaffold on Tower-Hill , March 29. 1651. for delivering up Scarborough . June 2. 1651. The surrender of Silly Islands . Insurrection in Cardiganshire , 24 June 1651. 40 slain , 60 prisoners taken . Burnt Island surrendred , 29 July , 1651. The Scotch King invaded England with 16000 Horse and Foot , and a light train of Artillery , and caused himselfe to be proclaimed King of England , Scotland , and Ireland , in Lancashire . August 22. Charles the First erected his Standard at Notingham , and Charles the second erected his Standard the 22 of Aug. at Worcester , 1651. September 3. 1651. Old Lesly , Crawford , Linsey , Ogleby , with divers of quality , besides 300 taken that were making Levies to raise the Siege at Dundee . August 2. 1651. St. Johnston surrendred . August 19. 1651. The Castle of Sterling surrendred , 40 pieces of Ordnance , 27. faire brasse pieces , 2 great iron guns , 11 leather guns , provision of meal to serve 500 men about twelve months , 40 or 50 Barrels of Beef , about five hundred Armes , new Muskets and Pikes , twenty six Barrels of Powder , 20 or 30 vessels of Claret wine & strong-waters , great store of match and other ammunition , Lances , Guns , a thousand Flattes and other instruments of war of that nature , all the Records of Scotland , the Chaire and Cloth of State , the Sword , and other 〈◊〉 furniture of the Kings . August 25. 1651. The totall rout and overthrow of the Earl of Darby in Lancashire , by Colonel Robert Lilburne . A Full Narrative of the late dangerous designe against the State , written with Master Love's owne hand , and by him sent to the Parliament ; whereby he setteth down the severall meetings , and secret actings , with Major Alford , Major Adams , Colonel Barton , Master Blackmore , M. Case , M. Cauton , Dr. Drake , M. Drake , Captain Far , M. Gibbons , M. Haviland , Maj. Huntington , M. Jenkins , M. Jaquel , M. Jackson , Liev. Jackson , Captain Massey , M. Nalton , Captain Potter , M. Robinson , M. Sterks , Col. Sowton , Col Vaughan , and others . COnsidering how a clear and full Narrative may satisfie the State ( although it may prejudice my selfe ) I am willing with an ingenuous freedome , and opennesse of heart to make knowne the whole matter , so far as I distinctly know , and well remember , humbly hoping that this large acknowledgement of mine ( which is more then any in the world can prove against me ) shall not be taken as an Aggravation of my fault , but as a Demonstration of my ingenuity . Before I mention the matters of Fact , I humbly crave leave to signifie the time when , and manner how I came to be intangled in this unhappy businesse . As for the time , it was after the breaking off the Treaty between the King and the Scots at Jersey ; for before that time ( to the best of my remembrance ) I was not privie too , or acquainted with any meetings about the sending of Captain Titus ( whose face I never saw ) to Jersey , or sending Letters to him , or receiving Letters from him , while he was there ; or about sending any Letters too , or receiving any Letters from the King , Queen , Jermyn , Piercy , or any other person in forreign parts during the Treaty at Jersey , but after that Treaty was ended , M. W. Drake came to me , told me he had Newes to impart , and to that end , he desired to know ( if he could get friends together ) whether I was willing that they should meet at my house ( it being conveniently scituate in the midst of the City ) that so he might communicate what he heard of Affairs abroad . To satisfie my curiosity to hear New●s , I was content to let him , with those he should bring to meet at my house . Thus for the time when , and manner how I came to be present at any meetings about Intelligence . I now come humbly and truly to relate the matter of Fact , which is as followeth : It appeared to me by the testimony of the Witnesses , that there were frequent meetings by Mr. Drake , Alford , Titus , Adams , and others , soon after the death of the late King , and applications made to the King of Scots , the Queen his Mother , to Jermyn , and Piercy , both before and during the Treaty at Iersey , of which I know nothing , nor was I present : But the first meeting I was at , was at my house , and was ( as I remember ) at the reading of a Letter which came from Captain Titus , after the Treaty was ended at Jersey ; the Contents of that Letter were ( if I mistake not ) to this effect : That the Treaty at Jersey was broken off through the violent and evill Counsels of desperate Malignants ; and that he had something of concernment to communicate , which he durst not doe in person , being not safe for him to come over into England , nor could he well do it by writing , he judging it not fit nor safe to send by the Common Post , fearing a miscarriage ; wherefore he desired some body to be sent over to him to Calice , to whom he might give an account of all proceedings . Vpon the reading of this Letter , Mr. Drake moved that some person should be desired to goe to Calice ; for said he , We shall hear the whole relation of the businesse at Jersey : Whereupon Major Adams or Captain Farr were moved by Mr. Drake to goe . There was mention of Major Alford to goe , though he was not then present that I know of , nor was he ever within my house , as I remember , untill after he returned from Calice : so that there was none that I know of was gone , Mr. Drake told me , Major Alford was the fittest man to goe over to Calice , having businesse of his owne to goe into France , to look after his Prodigall Son , so that it was ( said he ) a plausible pretence to conceale his going over to meet with Titus . There were present at this first meeting , M. Drake , M. Ienkins , Maj. Adams , D. Drake , Cap. Farr , Cap. Potter , and my selfe , with some others , but who more , I cannot remember . About two or three dayes after Major Alfords returne from Calice , Mr. Drake told me he was come to London , and told me he would goe to severall Ministers and Citizens , to desire them to meet at my house , that so we might hear what Newes Major Alford brought with him from Calice ; accordingly the next day in the evening they met at my house , Mr. Drake brought Major Alford with him ; Major Alford at that meeting gave an account of his conference with Titus , and of his receiving a copy of the Kings Letter from him , as also a Narrative of the proceedings at the Treaty at Jersey : But he said ( if I mistake not ) that he brought not over the Letters himself , but delivered them to a Passenger that came over in the Ship , to carry them , lest that himselfe should be searched ; but after he came into England , he received the Letter and Narrative from the Passenger ( but who he was I know not ) and so brought them to London ; whether the Copy of the Kings Letter was read at my house , in my hearing , I remember not ; yet I deny not but it was read there , I am sure I heard that the Contents of it were to this effect , That he tooke in good part the affections and loyalty of those who formerly had made applications by way of Petition to him ( of which Petition I know nothing ) and if ever God restored him , or put him in a condition , he should remember them : The Narrative which Alford brought from Titus , was read in my house , in my hearing , which was to this effect , He made a large description of the Scots , commending his prudent carriage and good inclinations to an Agreement with the Scots , but that his bad Councell about him hindred it ; Also he made a rehearsall of his sufferings from the Cavaliers at Iersey , how he was imprisoned in a close Room : Many things else was in the Narrative , which I have forgotten . There were present at this meeting , Major Alford , M. Drake , M. Case , Major Adams , M. Iaquel , M. Iackson , M. Ienkins , D. Drake , Cap. Potter , M. Sterks , Cap. Farr , and my self , with some others , but who more , I doe not remember . A little before or about the Treaty , between the King and the Scots at Breda . there was a meeting at my house , M. Drake proposed , that we should think of some way to promote the Agreement betweene the King and the Scots ; where by the way , I desire humbly to give notice , That this was the first and onely meeting of this nature , and for this end , at my house , that I know of . At this meeting , M. Drake tooke cut some papers out of his pocket , written in Characters , which he read in my study ; what he read , went under the name of a Commission and Instructions ( as he termed it ) to be sent to the Lord Willoughby , Alderman Bunce , Massey , Graves , and Titus , to appoint them to advise with , and use their interests in persons of Honour , about the King , to provoke him to agree with the Scots , and to take the Covenant ; as also to advise with the Scots Commissioners , and perswade them , That in their agreement with their King , they would have speciall respect to the interest of Religion , and terms of the Covenant ; the Commission ran in this form , as if it were in the names of all the Presbyteriall party in England : After I heard it read , I expressed my selfe against it , alledging severall Reasons , chiefly , That it was an Act of high presumption for private persons to send a Commission with instructions , and an act of notorious falshood , to say , this was in the name of the Presbyteriall party of England , when none but a few persons knew thereof , that I know of : Many in the company did expresse a dislike thereof , as well as my selfe . M. Drake did also read a Letter in this meeting , but to whom it was , I know not , neither know I the Contents of it , I was at least a dozen times called out of the Room , whiles the Company were there met , so that I am not able to give so full and particular an accompt of the Contents of the Letter , and of the Commission and Instructions : What M. Drake did about the Commission and Instructions after he was gone from my house , I know not ; what he sent away , I know not , nor did I know by whom it was sent away , untill Maj. Alford declared before the High Court , That he received the Papers from M. Drake , carried them to Gravesend , and delivered them to one Mason ( whose face I never saw ) and he carried them to Holland . There was present at this meeting , Major Huntington ( who was never at my house before nor since , whose face I never saw before nor since , but at my Tryall ) M. Drake , D. Drake , M. Jackson , M. Jenkins , M. Cauton , Maj. Alford , M. Gibbons , Maj. Adams , Cap. Farr , and my selfe , with some others , whom I cannot remember . There is one thing more I make bold to mention , That there are other persons , besides those I have named , who did now and then come to these meetings at my house , as M. Robinson , M. Nalton , M. Haviland , M. Blackmore , Col. Vaughan , Col. Sowton , these were also present at one time or another , but at what particular meeting , I cannot positively say . Thus I have clearly laid open the whole matter of Fact , so far as I well remember , and distinctly know of Passages about these Meetings and Transactions at my house . From the Tower of London , July 22. 1651. I attest the truth of this Narrative under my hand , Christopher Love . Mr. Love's Speech made on the Scaffold on Tower-hill , August 22. 1651. BEloved Christians , I am this day made a Spectacle unto God , Angels , and Men ; and among them I am made a grief to the godly , a laughing-stock to the wicked , and a gazing stock to all ; yet blessed be my God , not a terror to my self ; although there be but a little between me and death , yet this bears up my heart , there is but a little between me and Heaven : It comforted Dr Taylor , the Martyr , when he was going to Execution , That there were but two stiles between him and his Fathers House ; there is a lesser way between me and my Fathers house , but two steps between me and glory ; it is but lying downe upon the block , and I shall ascend upon a Throne : I am this day sailing towards the Ocean of Eternity , through a rough passage , to my Haven of rest ; through a red Sea , to the promised Land . Methinks I hear God say to me as he did to Moses , Goe up to Mount Nebo , and die there , so goe thou up to Tower-hill , and dye there . Isaac said of himself , That he was old , and yet he knew not the day of his death ; but I cannot say thus , I am young , and yet I know the day of my death , and I know the kind of my death also , and the place of my death also ; it is such a kind of death as two famous Preachers of the Gospel were put to before me , John the Baptist , and Paul the Apostle , they were both beheaded : yee have mention of the one in Scripture story , and of the other in Ecclesiasticall History : And I read in the 20 of the Revelations , and the 4. The Saints were beheaded for the word of God , and for the testimony of Jesus . But herein is the disadvantage , which I am in in the thoughts of many , who judge that I suffer not for the word , or for Conscience , but for medling with State-matters . To this I shall briefly say , That it is an old guise of the Devil , to impute the cause of Gods peoples sufferings , to be Contrivements against the State , when in truth it is their Religion and Conscience they are persecuted for . The Rulers of Israel they would put Jeremiah to death , upon a Civill account , though indeed it was onely the truth of his Prophesie made the Rulers angry with him : yet upon a Civill account they did pretend he must dye , because he fell away to the Chaldeans , and would have brought in forreign forces to invade them : The same thing is laid to my charge , of which I am as innocent , as Ieremiah was . I find other instances in the Scripture , wherein the main causes of their sufferings were still imputed to meddling with State-matters : Paul , though he did but preach Jesus Christ , yet he must dye , if the people might have their will , under the pretence that he was a mover of sedition . Upon a civill account my life is pretended to be taken away , whereas indeed it is , because I pursue my Covenant , and will not prostitute my Principles and Conscience to the ambition and lusts of men . Beloved , I am this day to make a double exchange , I am changing a Pulpit for a Scaffold , and a Scaffold for a Throne ; and I might add a third , I am changing this numerous multitude , the presence of this numerous multitude upon Tower-hill , for the innumerable company of Angels in the holy hill of Zion ; and I am changing a guard of Souldiers , for a guard of Angels , which will receive me , and carry me into Abrahams bosome . This Scaffold is the best Pulpit I ever preached in , for in the Church Pulpit God through his grace made me an instrument to bring others to Heaven , but in this Pulpit he will bring me to Heaven . These are the last words that I shall speak in this world , and it may be this last speech upon a Scaffold my bring God more glory , then many Sermons in a Pulpit . Before I lay downe my neck upon the block , I shall lay open my case unto the people that hear me this day : and in doing it , I shall avoid all rancour , all bitternes of spirit , animosity , and revenge ; God is my record , whom I serve in the spirit , I speak the truth , and lye not , I doe not bring a revengefull heart unto the Scaffold this day ; before I came here , upon my bended knees , I have beg'd mercy for them that denied mercy to me , and I have prayed God to forgive them who would not forgive me : I have forgiven from my heart , the worst enemy I have in all the world , and this is the worst that I wish to my Accusers and Prosecutors , who have pursued my blood , that I might meet their souls in Heaven . I have now done , I have no more to say , but to desire the help of all your Prayers , that God would give me the continuance and supply of divine grace to carry me through this great work I am now to doe ; That I , who am to doe a work I never did , I may have a strength that I never had ; that I may put off this body with as much quietnesse and comfort of mind , as ever I put off my cloaths to goe to bed . And now I am to commend my soul to God , and to receive my fatall blow , I am comforted in this , though men kill me they cannot damne me , and though they thrust me out of the world , yet they canshut me out of Heaven . I am now going to my long home , and you are going to your short homes , but I tell you I shall be at home before you , I shall be at Heaven , my Fathers House , before you will be at your owne Houses . Now I am going to the Heavenly Jerusalem , to the innumerable company of Angels , to Jesus Christ the Mediator of the New Covenant , to the spirits of just men made perfect , to God the Judge of all , in whose presence there is fulnesse of joy , and at whose right hand there are pleasures for evermore . I shall conclude . Then he kneeled downe and made a short Prayer privately . Then after rising up , he said , Blessed be God I am full of joy and peace in believing , I lye downe with a world of comfort , as if I were to lye downe in my bed . My bed is but a short sleep , and this death is a long sleep , where I shall rest in Abrahams bosome , and in the embraces of the Lord Jesus . And then saying , The Lord blesse you , he laid himselfe downe upon the Scaffold , with his head over the block , and when he stretched forth his hands , the Executioner cut off his head at one blow . The humble Petition of William Jenkins , Prisoner . Most humbly sheweth : THat your Petitioner is unfeignedly sorrowfull for all his late miscarriages , whether testified against him , or acknowledged by him , and for the great and sinfull unsutablenesse of them to his calling and condition . That upon earnest seeking of God , and diligent enquiry into his will , your Petitioner is convinced , that the alterations of Civill Governments are ordered by , and founded upon the wise and righteous providences of God , who removeth Kings , and setteth up Kings , ruleth in the Kingdomes of men , and giveth them to whomsoever he will . That the providences of this God , have in the judgement of your Petitioner , as evidently appeared in the removing of others from , and the investing your Honours with the Government of this Nation , as ever they appeared in the taking away , or bestowing of any Government , in any History of any age of the World . That he apprehends , that a refusall to be subject to this present Authority , under the pretence of upholding the Title of any one upon earth , is a refusall to acquiesce in the wise and righteous pleasure of God , such an opposing of the Government set up by the soveraigne Lord of Heaven and Earth , as none can have peace , either in acting in , or suffering for , and that your Petitioner looks upon it as his duty , to yeeld to this Authority , all active and cheerfull obedience in the Lord , even for couscience sake , to promise ( he being required ) truth and fidelity to it , and to hold forth the grounds of his so doing , to any , as God shall call him thereunto . That though an imprisonment , accompanied with the losse of estate , and to be followed ( without your gracious prevention ) with a speedy Arraignment before a high and eminent Iudicatory , are far from being pleasant to flesh and blood , and though the injoyment of your grace and favour , be a blessing most deserving to be reckoned among the best of temporals , yet that neither the feeling , and fearing of the former , nor the expectation of the latter , could have induced your Petitioner against the light of his owne judgement , and the prepondering part of his owne conscience to have made , or presenting this acknowledgement , he sadly forecasting , that a whole skin is but a contemptible recompence for a wounded conscience . WIL . JENKIN . Aug. 22. 1651. A glorious Victory obtained through Gods mercy , by the Forces of the Common-wealth , over the Scotch Army at Worcester , 3 Sep. 1651. This day twelve months was glorious at Dunbar , but this day hath been very glorious before Worcester , the Word was , The Lord of Hosts , and so it was now ; The Lord of Hosts having been wonderfully with us : the same signall we had now as then , which was to have no white about us , yet the Lord hath cloathed us with white Garments , tho to the Enemy they have been bloody , onely here lyeth the difference , that at Dunbar our work was at break of day , and done ere the morning was over , but now it began towards the close of the evening , and ended not till the night came , that in the end it became an absolute Victory , determined by an immediate possession of the Town , with a totall Routing and Defeat of the Scotch Army , the number of persons taken is neer 10000. neer 3000 were slain of the Enemy , but of all our side not above 200. which adds much to the mercy . My Lord Generall did exceedingly hazard himselfe , riding up and down in the midst of their shot , and riding himself in person to the Enemies Forts , offering them Quarter , whereto they returned no answer , but shot . Let us conclude therefore in the words of our renowned Generall , The dimentions of this mercy are above all our thoughts , it is for ought I know , a crowning mercy , sure if it be not such a one we shall have , if this provoke not those that are concerned in it to thankfulnesse , and the Parliament to doe the will of him , who hath done his will for it , and for the Nation . Sept. 1. 1651. Dundee taken by storme , sixty Ships in the Harbour , forty Guns . The Scots King beaten at Worcester , gets into a hollow tree , remaines there a night , the next day in a Wood , cuts his hair short , shipt for Havre de Grace , and so to Paris . Sir , The Scottish King came hither on Munday the last of October , new style , and being demanded by his Mother and the Duke of Orleans how he escaped the Fight of Worcester , gave them this account . That about six a clock in the evening , his Army being in all likelihood beaten , he quitted Worcester Towne , with a party of Horse , and marched toward Lancashire , but being fearfull of being pursued , and likewise of some of the Scotish Officers that might deliver him up , he with my Lord Wilmot quitted their Horses , sent the party of Horse upon their march , and betook themselves the second dayes march from Worcester , into a Tree , where they remained untill night , and then marched on foot that night ; the third day they took sanctuary in a wood , and night approaching marched on towards Lancashire , where they were received by a Lady who furnished them with Cloaths for a Disguise , and cut off their haire very short . Having reposed two or three dayes , the Lady resolved to endeavour to ship them out of England , to which purpose , she riding behind the King , and Wilmot as another servant by , they went to Bristoll , but finding a narrow and hot inquiry there , resolved to go for London , where they stayed three weeks . The King one day went into Westminster-Hall , where he saith he saw the States-Arms , and Scots Colours ; my Lord Wilmot procured a Merchant to hire a ship of forty Tuns to transport them , which cost them a hundred and twenty pounds , but where they took shipping is not yet knowne : but as soon as my Lord was entred the Barque , and the King as his servant , the Master of the Vessel came to my Lord , and told him , That he knew the King , and told him , that in case it should be knowne , he could expect no mercy : which saying troubled them , but at length , what with money and promises , they prevailed , and so set faile for Havre de Grace , where they landed , and from thence to Roven , where they cloathed themselves , and writ to Paris . His arrivall there will put them to new Counsels , since now they cannot send their Embassadors , which was concluded on before his coming . The Duke of Orleans fetched him into Towne , and expressed much as to serve him . Yesterday he , with Thurenne , Beaufort , the Duke of Guise , came to him to the Louvre , where the King told them , that they should endeavour to reconcile the breach between the Prince and the King of France , for , said he , to my knowledge the English will visit you with an Army in the Spring . The Executing of the Earl of Darby at Bolton in Lancashire , Octob. 15. 1651. The Isle of Jersey taken , Octob. 30. Nov. 16. The Isle of Man taken . Resol. That the time for the continuance of this Parliament , beyond which they resolve not to sit , shall be Nov. 3. 1654. The Parliament of the Common-wealth of England Declare . 1 THat no Power , Jurisdictions or Authority derived from , by or under Charles Stewart , who pretended himselfe King of Scotland , or any of his Predecessors , or any otherwise then from the Parliament of the Common-wealth of England be used , exercised or enjoyned within Scotland or the Isles or any of their Territories thereof . 2 That they doe forbid , annull and make void the use and exercise of any Power , Jurisdiction and Authority whatsoever within Scotland or the Isles , or any of the Territories thereof , other then such as shall be derived from the Parliament of the Common-wealth of England . February 24. 1651. An Act of generall Pardon and Oblivion . THe Parliament of England having had good experience of the affections of the people to this present Government , by their ready assistance in the defence thereof , against Charls Stuart Son of the late Tyrant , and the forces lately Invading this Nation under his command , and being much afflicted with the miserable and sad effects which the late unnaturall War hath produced , and resolved ( next to the glory of God , and the advancement of the Kingdome of Jesus Christ ) to make no other use of the many victories the Lord hath in mercy vouchsafed unto them , then a just settling of the peace and freedome of this Common-wealth ; and being most desirous that the minds , persons and estates of all the people of this Nation might be composed , setled and secured , and that all rancor and evill will occasioned by the late differences , may be buryed in perpetuall Oblivion . Be it enacted by this present Parliament , and by authority of the same , That all and every person or persons of or within the Common-wealth of England , the Isles of Jersey and Gernsey , and the Towne of Barwick upon Tweed , and the heires , executors , and administrators of them and every of them , and all and singular bodies in any manner incorporated , Cities , Burroughs , Shires , Ridings , Hundreds , Lathes , Rapes , Wapentakes , Townes , Villages , Hamblets and Tithings , and every of them , are and shall be , and are by the Authority of this Parliament , acquitted , Pardoned , released and discharged ( as against the Parliament the keepers of the liberties of England by Authority of Parliament , or any or other of them ) of all manner of Treasons , Fellonies , Offences , Contempts , Trespasses , Entries , Misdemeanors , Forfeitures , Sequestrations , Penalties , and sums of moneys , pains of Death , pains corporall , or pecuniary , and generally of all other things , causes , quarrels , fines , judgements , and executions had , made , committed , suffered or done before the third day of September 1651. not in this present Act hereafter not excepted nor foreprized . And the said Keepers of the Liberties of England by the Authority of this present Parliament , granteth and freely giveth , acquitteth , pardoneth , releaseth and dischargeth to every of the persons , and to every of the said Bodies corporate , and others before rehearsed , and to every of them , all goods , debts , chattels , fines , issues , profits , Amercements , forfeitures , which to the said keepers of the liberties of England do , or shal belong or appertain , by reason of any offence contempt , trespasse , entery , misdeameanors , matter , cause , sequestration or quarrell had , suffered , done , or committed by them , or any of them , before the said third day of September , and which be not hereafter in this Act foreprized and excepted . And it is further Enacted , that this pardon by these generall words , clauses and sentences before rehearsed , shall be reputed , deemed , adjudged , expounded , allowed , and taken in manner of Courts of Justice , or else-where most beneficiall and available to all and singular the persons , bodies corporate , and others before rehearsed , and to every of them . And if any person or persons , &c. shall be in any wise arrested , attached , distrained , summoned , or otherwise vexed , &c. for , or because any thing acquitted , pardoned , released , or discharged by vertue of this Act , that every person so offending , and being thereof lawfully convicted by sufficient Testimony , shall yeeld and pay for recompence to the party so grieved or offended thereby , his or their treble dammages , and forfeit ten pounds to the keepers of the Liberties of England . Excepted , and always foreprized out of this general free pardon , all and all manner of High-treasons , ( other then for words only ) and all Levying of war , rebellions , insurrections , and all Conspiracies and Confederacies , Traiterously had , committed , and done against the Parliament , or the keepers of the Liberties of England , either within or without the limits of this Common-wealth , since the thirtieth day of January in the year of our Lord , 1648. And all misprisions and concealements of the said offences or any of them , or the abettimg , ayding , procuring of them , or any of them . And also excepted all manner of voluntary murthers , petty treasons , and wilfull poysoning ; all piracies , and robberies upon the Seas , and the Abettors thereof ; All buggeries , rapes , and ravishments , and wilfull taking away and marrying of any maid , widow , or daughter against her will . And also except all persons now attainted or outlawed , of or for petty treason , Murther , or wilfull poysoning , conjurations , witchcrafts , charmes , wrongfull detainments of any the customes , and all Sequestrations and sums of money due upon compositions excise or new-impost . And also excepted all conditions and covenants , and all penalties and forfeitures due to the Parliament or the late King , since the 30. of January 1648. And also all first fruits , and tythes , and all offences and misdemeanours whereof any sentence or judgement hath been given in Parliament ▪ since the 30 of January 1648. And all offences of Bribery , perjuries and subordination of witnesses , counterfeiting deeds , debenters , bils of publick faith , escripts , or writings whatsoever : and all offences touching the carrying , sending or conveying over the Seas any gold , silver , Jewels , or any coyne . And all other offences in the unlawfull buying , selling , exchanging or melting downe of any Gold , silver or Bullion , or the transporting beyond the Seas of auy Guns , shot , or Gun-mettle : And all offences in detaining or imbezling any the goods , moneys , or chattels of the late King and Queen : And except all fines and amercements lost , imposed , or assessed : And all offences committed by any Jesuite or Seminary priest , contrary to the Statuts in that case : Provided and except any outlawries upon any writ of Capias ad satisfaciendum , and all except persons as were the 28●h of January 1651 in prison , or otherwise constrained of liberty by immediate commandement , warrant , or direction of Parliament or Councell of State : And also excepted all informations and proceedings concerning common high wayes , and all forfeitures of any goods or merchandize prohibited to be exported or imported : All-Fee-farme Rents , Rents service , Rents charge , and Rents seck : and all arrerages due since the 24th of June 1647. And all moneys imprested since the third of November 1638. Provided that all acts of Hostility and injuries , whether between the late King and the Lords and Commons in Parliament , or between any of the people of this Nation which did arise upon any Action , Attempt , Assistance , Councel , or Advice having relation to , or falling out by reason of the late troubles , that the same , and whatsoever hath ensued thereon , whether trenching upon the Lawes and Liberty of this Nation , or upon the Honour and Authority of Parliament , or to any particular person , shall in no time after the 18th of June 1651 be called in question . FINIS . 
A69886	----	The house of weeping, or, Mans last progress to his long home fully represented in several funeral discourses, with many pertinent ejaculations under each head, to remind us of our mortality and fading state / by John Dunton ... Dunton, John, 1627 or 8-1676. 1682 Approx. 1119 KB of XML-encoded text transcribed from 354 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A69886 Wing D2627 ESTC R40149 18765242 ocm 18765242 108243 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69886) Transcribed from: (Early English Books Online ; image set 108243) Images scanned from microfilm: (Early English books, 1641-1700 ; 1650:9) The house of weeping, or, Mans last progress to his long home fully represented in several funeral discourses, with many pertinent ejaculations under each head, to remind us of our mortality and fading state / by John Dunton ... Dunton, John, 1627 or 8-1676. ca. 700 p. Printed for John Dunton ..., London : 1682. Added illustrated t.p. Bound with t.p., and added illustrated t.p., of 1692 edition with title: A mourning-ring, in memory of your departed friend. Imperfect: pages lacking, cropped, tightly bound and torn, with some loss of print. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons. Eschatology. Last words. Mourning customs. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 John Latta Sampled and proofread 2007-06 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The House of Weeping : OR , MANS last PROGRESS TO HIS LONG HOME : Fully Represented in several FUNERAL DISCOURSES , With many Pertinent EJACULATIONS under each Head , to remind us of our Mortality and Fading State. By JOHN DVNTON , M. A. late Minister of Aston Clinton near Aylsbury in the County of Bucks . Illustrated with a Lively Emblem of a FUNERAL SOLEMNITY . He cometh forth like a Flower , and is cut down . Job 14. 2. Recommended as the most Proper Book yet extant ●… be given on Funeral Occasions . LONDON , Printed for John Dunton at the Black Raven in the Poultrey , 1682. The mourning Ring London printed for John Dunton A Mourning-Ring , In Memory of your Departed Friend , Containing . The House of Weeping . The Sick Man's Passing-Bell . Death-Bed-Thoughts . The Fatal Moment . The Treatment of the Dead , in order to their Burial . The Funeral Solemnity . A Conference between the Mourners . The History of those that have died suddainly , &c. Observations on the Bills of Mortality . A walk among the Tombs . The Pilgrim's Guide from his Cradle to his Grave . The Author's Tears , or Meditations on his own Sickness , Death and Funerals &c. The Second Edition . Recommended as proper to be given at Funerals London , Printed for John Dunton , at the Raven , in the Poultrey , 1692. The House of Weeping ●… goeth to his long home and the Mourn . goe about the streets Eccl : 12. ● ●…nted for Iohn Dunton at y e Black Raven ●he Poultry London . TO THE RIGHT HONOURABLE AND Truly Pious and Religious Lady , THE Lady BRIDGET ROBERTS , the Virtuous Relict of Sir Howland Roberts Baronett , late of Glastenbury in Kent . May it please your Ladyship , SO usual is the Custom of Dedicating Books of this nature to Persons of pi and vertuous Inclinations , that we very rarely find any venture in to the World without it . The Just and deserved Fam● of your Ladiships unparallel'd and Exemplary Piety , and your having embraced the Power as well as the Form of Godliness , ( whilest most in this wicked and profligate Age not only content themselves with the Form , but take a Liberty to be licentious and prophane ) together with your Ladyships having upon all occasions manifested an Extraordinary Zeal and forwardness for the encouraging any thing that tends towards the promoting of Piety and Religion ; is all the Apology I shall make for presuming to ●ay this small Treatise at your Ladyships feet . The Substance of these Discourses , were Sermons preached by my Father ( now in his Grave ) upon several Funeral Occasions , and never intended by him for the Press , but having perused them since his Death , and finding them more suitable and pertinent for a Funeral Gift ( for which they are chiefly intended ) than any Book yet extant in so small a Tract : I do therefore humbly implore your Ladiships favour and Protection to them ; ●ssuring my self , that if they ●hall find Acceptance with your Ladyship , and have the Honou● of your approbation , it will very much influence and facilitat their passage into the World , t● which I hope ▪ they will be very useful : For certainly there can be nothing more proper than the frequent and serious reading such Discourses as these when most are so apt to banish from them the thoughts of their Dying Hour , notwithstanding the many Objects of Mortality that are daily represented to their view , and their frequent Invitation to the House of Weeping . MADAM , Here in this small Book ( properly styled the House of Weeping for its suitableness for a Funeral Present ) is fully and impartially related , 1. The Certainty of a Dying Hour ; and how suddenly it may come , we know not : for this Evening Sun may see us dead , and its Morning Rays may light us to be buried in that cold Earth which now most so negligently tread upon : And that indefatigable Harbinger the Sun ( whose constituted place is to Irradiate the lower World ) is gone out early this Morning on its winged speed , to score us out the Lodging of a Tomb : for so many Minutes that are since its setting out this Day , so many Minutes are as so many points deducted from our Life ; and so short a Date hath every Mortal Frame , that before Heavens nimble Traveller hath run Ten or Twelve Millions of Leagues , ( his daily task ) our forward Sands may have posted us to the Hour of Death . 2. The Frailty of the Life of Man : under which Discourse is shewn the shortness of Humane Life ; and here under this Head , the Life of Man is compared to a Running Hour , to a fine Summers Day , Posting to the Night of Death , and Vanishing away ; to a Flying Cloud ; to a perishing Breath , to a Sweet ( but Fading ) Flower , to a Blooming Spring ( which oft Deaths frost Nips in its Sweetest Prime ) hasting to a withering Autumn . 3. That the Grave is Mans last Home : under which Sermon those are Reproved , who Live as though they had Imbibed ( as an Article of their Faith ) one of those absurd and destructive Principles , that all Men come into the World by Accident and Chance , and are to Live in it for ever , and that to no other end , than to Pamper the Flesh , and Indulge their sensual Appetites with all manner of carnal delights and pleasures . Here is likewise shown , that when the black Attire of our Funeral is over , and our surviving Friends returned again to their own houses and homes , ( after passionately following our Hearse to the Grave ) we shall be lodged in a State uncapable of Alteration for ever ; and likewise what care we ought to take upon that Consideration , to secure our Everlasting welfare in the other World. Here is likewise shown how poorly and meanly Clad we must enter into our Coffins , and how that a Winding-sheet and one poor Shrowd , is all our Weeping Friends can bestow upon us , when they take of us ▪ their last Adieu . And here those are seasonably Reproved , who spend their precious Time ( one Sand of which is worth ten Thousand Worlds ) in haughty Deckings , in over Curious Trimmings , when suddainly their Pampered Bodyes may be Sacrificed to the gaping Grave , and be made a Feast for Worms ; nay , and if not Strewed with fragrant Flowers ( before their very Interment ) may become a sight enough to nauseate the Spectators . 4. That there is no Returning from the Grave : under which Discourse is shown , that when once we are carried ( upon the Shoulders of Weeping Friends ) to our long Homes , that then there is no Returning again for us , to Live with them upon Earth , but must there rot under ground , till the bright Morning Day of the Resurrection ▪ 5. That it is the Duty of all to prepare for their last Change : under which Sermon are reproved those who Repent not of sin , till they are deprived of a Power to commit it ; who Live as if their Souls were not Immortal , but did dye with their Bodies , and were not obliged to appear at any Tribunal , to render an account of any thing done in this Life ; who live as if there were no such thing as Hell or Heaven , Rewards for Vertues , or Punishments for Vices in the other Life ; who Live as if the Brutal and momentary Pleasures of this present world were more sweet and pleasant , and to be chosen before those Eternal Rivers of Pleasures that run at Gods right hand for evermore ; who Live as if Repentance were not necessary for Pardon , or as those who care not whether they are Sav'd or Damn'd when they Depart this Life . 6. That all , both Good and Bad , must arise to Judgment : under which Sermon is shown , that all men ( when the last Trump shall sound at the end of the World ) must make their Appearance ( to receive their Last Doom , ) before that Judge , whose Sentence they cannot Reverse , whose Wisdom they cannot deceive , whose Equity they cannot bow , whose Severity they cannot withstand , whose Indignation they cannot Appease , whose Determination they cannot alter , and from whose Presence they cannot fly . 7. That there will be a glorious Resurrection for them that sleep in Jesus : under which Discourse is shown , that at the last day , those who were Heirs of Glory , shall arise out of their Graves , to shine as so many Resplendent Suns in the Empirean Heavens , to Chaunt forth Eternal Hallelujahs in that upper World ; where they shall be ever Guarded with the Noble and Innumerable Train of Angels , where they shall ever have the Honourable Society of Patriarchs and Apostles , where they shall ever have the whole Army of Triumphant Martyrs , and a thousand times ten Thousand times ten Thousand blessed Saints for their Glorious Attendants , with whom they shall be to Eternity Happy in a Transcendent manner , above Expression , above Conception . 8. Eightly and Lastly , In this small Treatise is faithfully related , what is the Swan-like Note of a Dying Christian ; ( being my Fathers last Sermon , &c. ) under which Discourse is shown , that one Glance of Heaven , one Grape of Canaan , one Glympse of the Crown of Glory , is that which is able to set a Gloss upon the Face of Death , and to make it really Lovely in the Eyes of an Expiring Saint , filling him with so much Joy , that he can chearfully Smile at the Thoughts of the near Approaches of Death , and Triumph at the sight of a Tomb , Death being more Welcome to him , than a joyful Trumpet sounding out to a glorious Jubilee . MADAM , Now if this Weeping House may be any wayes useful to your Ladyship or any Other , I shall have attained my chief and principal end of its Publication ; and with comfortable Hopes that it may , I Humbly beg the Honour to Subscribe ( assuring my self and all the World , that when the Dismal Ewe-tree and flattering Ivy shall grow about your Mournful Grave , that the longest Date of Time shall not be able to Puffe away the sweet Remembrance of your Vertuous Deeds , but that afterwards to the end of the World your Honourable Name shall be a Rival with Time , for the Victory of Perpetuity ; ) MADAM , Your Ladyships most Humble , and most Obedient Servant , John Dunton . In praise of the Author of the House of Weeping , with the Explanation of the Frontispiece annext to his Book . WIth sighs and groans , and plunged Eyes attend The doleful Map of every Mortals End. Enter the Sable House of Weeping , see The lively Scene of Humane miserie . Our reverend Author could not stop a stream Of tears , when treating on so sad a Theme : Survey these pious Lines , and there you 'll find The lively Pourtraict of the Authors Mind . In tears he preacht , with tears he seem'd to write , And may be tearm'd the Christian Heraclite : He wrote , he spoke 'em ; thus whoever sayes , Needs not another word to speak their praise . Since all must follow him , or soon , or late , His pattern let us strive to imitate . Our Entrance and our Exit seem to meet , Our swadling Bands almost our Winding Sheet . Poor man from Mother Earth does just arise , Then looks abroad , returns again , and dyes . Some forty years perhaps with much ado He has prolong'd his tedious life unto , Then under Griefs and Cares he sinks away , His Carkass mouldring into native Clay . See where his Friends surround the sacred Vrn , Where all his fond Relations fondly mourn ; And when the solemn Bell does sadly call , The drooping Pomp attends his Funerall , How he from Fortunes store can only have A Narrow Coffin , and a scanty Grave . Happy , thrice happy they who had the grace To fix their Treasures in a better place : Who , e're from hence they did their Lodgings move , Were careful to lay in a Stock above : Those Death may wound , but never can destroy , Their House of Weeping proves an House of Joy. W. S. Another on the Frontispiece . SEest thou , frail man , the Emblem of thy State ? Th' exact Idea of thy hasting Fate ? The Figure 's drawn to th' life , yea ev'ry part ▪ Is grac'd and deckt with more than Zeuxian Art : The first Scene showes when Man 's layd out for dead , When th' sprightly Soul from th' Body 's gone & fled ; His mournful Friends no longer can endure The lifeless Corps , therefore they do immure And shut it close up in a Sable Hearse , As totally unfit for all Commerce ; O're which they showre such store of tears that they Mourning , exhaust their Moisture and decay . With sorrow-wounded hearts they sob and cry Themselves to death , they take their turns to dye . Because one's death from th' other draws such grief , As kills the Soul in spight of all relief : Next is he brought on shoulders of his Friends Along the Streets , where dismally attends A Croud of Mourners to the Church , where they Are twice fore-told , and warn'd they are but Clay ; First by the words of th' Preacher , and then next The Corps ( tho' tacitly ) repeats the Text : But lo the End 's more dismal than the rest , Which brings the final Consummatum est : Earth now is layd to Earth , and dust to dust , Earth ope's its mouth , the Coffin stop it must . This is the Lot of all , none can it flee : Earth's not quite full , there 's room yet left for thee . Sic raptim scripsit H. C. An Acrostick on the Name of the Reverend Author of the House of Weeping . In the cold house of Mother Earth must lye Our mortal Bodies , Holy Souls will fly Home to their God , their King , their Native Lands , Not th' weeping House , but th' House not made with hands . Death then , thou King of Terrors , do thy worst , Vnto Christs chosen Ones His only Trust , Now , now , thou raging Hector , 't is too late , To turn them out This House , this blessed state Of Blisse ; Therefore , thou Tyrant , I reply , Now dolor's exil'd , and a Weeping Eye . S. S. Vpon the House of Weeping , made by the Reverend Mr. John Dunton , late Minister of Aston Clinton in the County of Bucks . IT s Frontispiece appalls the Ruddy Cheek : It s sable Inside flinty hearts doth break . Unerring Marks of deepest Grief abound Thro' each Storie from th' Battlements to th' Ground . Its mourning Garb forbids Sol's fulgent Rays , Into dark Nights converts the Chrystal Days . Thence Joy's exil'd , and there the Grateful'st Guest Is that Swolne Weeping Eye exceeds the rest . The House of Weeping it is justly nam'd , Cause for sad Funerals it 's greatly fam'd . What! nought but Monuments of Death's dire Rage , Which Mortals fiercely hurls off this wide Stage ! Who can withhold from mingling Tears with Grief , To see this Tyrant reign as Monarch chief ? Sad Havock makes Deaths Sythe ! for oh ! alas ! It cuts down Myriads like to Piles of Grass , And Earths cold Bowels doth their Mansion make , Till they to endless Bliss or Woe awake : And e're these Crumbled into Atoms are , Makes Thousands more of this dread Lot to share . No sooner is one Corps entomb'd in Dust , But King of Terrours to his boundless Lust Offers a second ; and e're from Bright Eyes Mourners cast off their doleful Red Disguise , With dying Breath th' last Boon crave of their Friends , Which Rites discharg'd , their lives Death quickly ends . Thus the Supporters of the Dead Mans Pall Return them home , then in the Grave do fall . What Marble Eyes distill not showr's of Tears ? What Stoick Heart is not harrast with Fears To ken this Embleme , to revolve this Book , Where Death 's Memento's stand where e're you look ? Your Eyes being fed with th' Limners skilful Art , Impress this Preachers Eccho on your Heart , Which will unsting this ghastly Scorpions Tail , Transport you with sound Joy , when others wail : Adapt you to ascend on Cherubs Wings , To th' Highest Orb , where th' Chore of Angels sings , Where you to Jah shall with sweet Symphony Carol Hosannahs to Eternity . J. S. Books Printed for John Dunton at the Black Raven in the Poultrey . 1. MR. Doolitel on the Sufferings of Christ , from the Garden to the Grave ; being a Second Part to a former Treatise on the Sacrament . 2. Mr. Jayes Sermon on the Lord Presidents Imprisonment and Miraculous deliverance , entituled Daniel in the Den. 3. Mr. Showers Sermon at Madam Barnardistons Funeral , with an Account of her Life and Death . 4. The House of Weeping , or Mans last Progress to his Long home , in several Funeral Discourses : By Mr. John Dunton , M. A. Illustrated with a lively Emblem of a Funeral Solemnity , and recommended as the best Book yet extant for a Funeral Gift . TO THE READER . Courteous Reader , I Remember a while ago , there was a Question proposed to the Athenian Society ; Whether Books are not more proper to be given at Funerals , than Bisquets , Gloves , Rings , &c. The Answer they returned was : That undoubtedly a Book would be a far more convenient , more durable , and more valuable a Present , than what are generally given , as much exceeding them , as the Soul does the Body ; and besides , will much better , and more profitably preserve the Memory of a Deceased Friend if good , teaching him how to follow him ; if bad , to avoid his Example , that they may escape his End ; and the Truths contained therein , we should think , would make a more lasting Impression , even than a Sermon it self , much more than a Dull Deaths-head for having always before our Eyes , the Idea of those for whom 't was given ; they 'll still ( as it were ) Preach from the Dead unto us . ; ; Thus far you have the Opinion of the Athenian Society , in this Matter . And certainly nothing can more conduce to our eternal Well-fare , and to put us in mind of Mortality ▪ than Books of this kind ; and to the end they may be more Profitable and Useful to Christians , it were to be wished that this . Mourning-Ring , which is so Entituled , that it might be given at Funerals , instead of Gloves , Bisquets , Wine . And those that think it proper , may Print in a Sheet of Paper , the most Material Passages , in the Life of their Dead Friend , and bind it up with those Mourning-Ring ▪ they give away at his Funeral ; and for the more effectually perpetuating the Memory of the Party Deceased . There is room left in the Title of this Book , for inserting his Name and Place of Burial . And indeed , all serious practical Books are proper for this Design , and if Bound in Black , with a Cypher of Mortality , ( as this Mourning-Ring , should be when given at Funerals ) will be very decent and proper for such a Solemn Occasion ; to make the serious Impressions of our Frailty more strong , was I suppose the first Original of Funeral Sermons , and for this purpose they are still Printed , that the consideration of the Dead may further the Holyness and Salvation of the Living . And doubtless , Reading and Meditation would be much more decent at such Solemnities , than Eating and Drinking , and putting on Gay Attire . Books of this Subject would make the People mind the present instance of Mortality , and affect them with devout Meditations thereon . How sad is it to consider the unsuitable Carriage , of a great many Persons at Funerals ; those opportunities are usually spent in idle Chat , in Eating and Drinking , and that sometimes to Excess , so that the House of Weeping is turned into a House of Mirth and Feasting . Many have put in Practice this useful Design of giving Books at the Interment of Friends , which if it were more general , the good Effect thereof would be soon discerned . in the Lives of Christians ; for it may be fitly be said of a Book , given at Funerals , as Divine Herbert says of a Verse , viz. A Book may find him who a Sermon flies , And turn a Gift into a Sacrifice . When Christians attend at Funerals , and sit over Graves , and are amused with the doleful Passing-Bell , and look upon Skulls , and dead Bones , and Ghastly Spectacles , upon the dropping Eyes and despondent Looks of Mourners , they have , if ever , some suitable self-humbling Apprehensions of their own Mortality , which wou'd abide with 'em by a frequent perusal of such a Treatise as this which , puts them in mind of their departed Friends , and serves as King ▪ Philip's Boy , who saluted him every Morning with a Remember Sir you are a Man. There are no Ingredients in the Shop of Nature that are a sufficient Cordial to fortifie the Heart against this King of Terrors or his Harbingers : The Velvet slipper cannot fence the Foot from the Gout , nor the Gold Ring the Finger from a Fellon ; the richest Diadem cannot quit the Head-ach , nor the purple Robe prevent a Fever ; Beauty , Strength , Riches , Honour , Friends , nor any , nor all can repeal that sentence , Dust thou art ▪ and to Dust thou shalt return . Every Fit of an Ague , and every Distemper of this frail Constitution being as a light Skirmish before the main Battle of Death , wherein weak Man being vanquished , is led Captive to his long home : And when once the Lines of Mortality are drawn upon the Face of the fairest Mortal , he becomes a ghastly Spectacle ( how lovely soever before ) and the conclusion is , Bury my Dead out of my sight . This inevitable necessity , however it be confes●ed and acknowledged of all ; yet lamentable experience teacheth that in the Christian World most Men so live as though they should never die . Now , That we may be fitted to encounter with this last Enemy ( besides the manifold helps which God hath reached to us in his Word , in the Passages of his Providence , in the frequent Examples of Mortality before us continually , and in our own sensible Approaches to the Gates of Death : I say , besides these and infinite more , ) this Mourning-Ring , by Gods blessing , and our endeavours , may prove no small furtherance in our Pilgrimage . The whole Work being the most Comprehensive history of Death , and Funeral Monuments , yet extant ; each Sermon and Meditation therein is as a several Legacy , bequeathed by those upon the Occasion of whose Deaths they were written , as by so many Testators , who themselves have made a real Experiment of Mortality , and left these for our Instruction that surviveve them . It is true , the dayly Examples of Mortality are so many real Lectures that by a kind of Dumb Oratory , perswade us to expect our End , but as they are Transcient , so our Thoughts of them Vanish . Therefore , it can be no small Advantage to have always before us , this Mourning Ring , which will abundantly furnish us with Meditations in this kind , and be still constantly putting of us in Mind of our Departed Friend . It was a Custom in former times for Great Men to make them Sepulchres in their Gardens , to mind them of Death , in the midst of the Pleasures of this Life . This present Work may not unfitly be termed a Garden , wherein whosoever takes a dayly walk , will find that Titles of Honour are written in Dust , and that Princes and Great Men must Die ; that their very Monuments are Mortal , and will in time be found as Archemedes his Tomb ( by Cicero ) in vepretis , overgrown with Thorns and Briars : And that even Poor Men too , ( who have no Comet , Prodigy , or Earthquake to Toll the Knell of their Departure . ) But who do as it were steal into their silent Graves with no greater noise than can be made by a Branch of Rosemary , Sprig of Lawrel , or a Black Ribband , have Precious and Immortal Souls to save as well as they with the Methods and Courses both should take to get Saving Grace , and the Knowledge of Christ , which will prove a Possession for them to Eternity : In a word , be thy Estate and Condition what it will be , here thou maist have both Directions to guide thee , and Comforts to support thee in thy Journey on Earth , till thou arrive at thy Heavenly Countrey . The Author of this Mourning-Ring , spent a great part of his Time in Holy and Devout Contemplations upon the things of another Life as this Excellent Piece of his sufficiently shews . Missenden gave him Breath , And Cambridge Education ; His Studies are of Death , Of Heaven his Meditation . His great Care was so to fit and prepare himself for a Happy Death whilst in the World , that after this Life ended he might enjoy Eternal Happiness in that which is to come . Let us then imitate so great a pattern of Piety ; that so when we come to Die , we may have nothing to do but to Die , and willingly to resign up our Souls into the Hands of Almighty God. And now being refreshed with these Fragrant Leaves , what shall I say ? Blessed Author , art thou yet Alive ? Breathe longer in this Fruitful Air , and extract more out of this so Rich a Stock . A Scribe so well Instructed cannot have spent all , but must have new or old to bring out of his Treasury . Do not hide , but improve thy Talent ; be not only a good and wise , but a faithful Steward , and yield us more of thy pleasant Fruits . Thou hast begun well , who , what shall hinder thee ? Thy present ( were there no succeeding ) Reward is Spur enough to future Work. Religion is Recreation , and Heaven is the way to Heaven : Good Men are there on this side the Grave . Thy longing Soul was still peeping into it , and sending thy Thoughts as Spies , to view this Promised Land. But art thou at Rest from thy Labours ? This ( among others ) thy Work follows thee , and hath here erected thy lasting Monument . Where ever thou wer 't Buried , Obscurity shall not swallow thee . Every good Heart that knew thee is thy Tomb , and every Tongue writes thee an Epitaph . Good Men speak well of thee , but above all , God delights in thee . Thy Thoughts were still fluttering upwards , richly fraught with Divine Meditations , and ever aspiring , till unlading themselves in the Bosom of thy Beloved . We are hugely thankful that a few dropt from thee for the Comfort and Example of fainting weeping Mortals below . Thou lived'st in deed , whilst others live only in shew ; and hast changed thy Place , but not thy Company . But my Paper is short , and my time shorter , I must therefore conclude , for the Book is wholly Printed , and stops only until I have told thee that I am Thy Friend and Servant till Death , &c. In Praise of the Author of the Mourning-Ring , with the Explanation of the Frontispiece Annext to his Book . WIth sighs and groans , and plunged Eyes attend The doleful Map of every Mortals End. Enter the Sable House of Weeping , see The lively Scene of Humane Misery . Our Reverend Author could not stop a stream Of tears , when treating on so s●d a Theme : Survey these pious Lines , and there you 'l find The lively Pourtraict of the Authors Mind . In tears he preacht , with tears he seem'd to write , And may be term'd the Christian Heraclite : He wrote , he spoke 'em : thus whoever says , Needs not another word to speak their praise . Since all must follow him , or soon , or late , His pattern let us strive to imitate . Our Entrance and our Exit seem to meet , Our Swadling Bands almost our Winding-sheet . Poor Man from Mother Earth does just arise , Then looks abroad , returns again , and dies . Some forty years perhaps with much ado He has prolong'd his tedious Life unto , Then under Griefs and Cares he sinks away , His Carkass mouldring into native Clay . See where his Friends surround the Sacred Urn , Where all his fond Relations fondly Mourn : And when the Solemn Bell does sadly call , The drooping Pomp attends his Funeral , How he from Fortunes store can only have A narrow Coffin , and a scanty Grave . Happy , thrice happy they who had the Grace To fix their Treasures in a better place : Who , e're from hence they did their Lodgings move , Were careful to lay in a Stock above : Those Death may wound , but never can destroy , Their House of Weeping proves an House of Joy. W. S. Another on the Frontispiece . SEest thou , frail Man , the Emblem of thy State ? Th' exact Idea of thy hasting Fate ? The Figure 's drawn to th' Life , yea ev'ry part Is grac'd and deckt with more than Zeuxian Art : The first Scene shows when Man 's laid out for dead , When th' sprightly Soul from the Body 's gone and fled : His mournful Friends no longer can endure The lifeless Corps , therefore they do immure And shut it close up in a Sable Hearse , As totally unfit for all Commerce : O're which they showre such store of tears that they Mourning , exhaust their Moisture and decay . With sorrow wounded Hearts they sob and cry Themselves to death , they take their turns to die Because one's death from th' other draws such grief , As kills the Soul in spight of all relief : Next is he brought on Shoulders of his friends Along the Streets , where dismally attends A Croud of Mourners to the Church , where they Are twice fore-told , and warn'd they are but Clay : First by the words of th' Preacher , and then next The Corps tho' tacitly ) repeats the Text : But lo the End 's more dismal than the rest , Which brings the final Consummatum est : Earth now is laid to Earth , and Dust to Dust , Earth ope's its Mouth , the Coffin stop it must . This is the L●t of all , none can it flee : Earth's not quite full , there 's room yet left for thee . Sic raptim Scripsit H. C. AN ACROSTICK . In the cold House of Mother Earth must lye Our Mortal Bodies , Holy Souls will fly Home to their God , their King , their Native Lands , Not th' weeping House , but th' House not made with hands . Death then , thou King of Terrors , do thy worst , Unto Christs chosen Ones his only Trust , Now , now , thou raging Hector , 't is too late , To turn them out this House , this blessed state Of Bliss : Therefore , thou Tyrant , I reply , Now dolor's exil'd , and a Weeping Eye . S. S. THE CONTENTS OF THE FIRST Part OF THE Mourning-Ring . THE Introduction to the House of Weeping , from p. 1. to p. 15. The house of weeping , p. 15. The Subjects Treated on under this General Head , are , viz. Jesus wept , John 11. 35. Sermon 1. p. 15. Death ▪ parts the dearest Friends , p. 30. The last sigh , p. 36. Man giveth up the Ghost , and where is he ? p. 44. He 's carried by Angels into Abraham's Bosom , p. 49. The Winding-sheet , p. 77. Tears for a Dead-Husband , p. 99. The Dying Knell , p. 111. Put on Mourning Apparel , p. 117. But now he is dead , wherefore should I fast ? p. 126. Bury my Dead out of my sight , p. 146. The Funeral Procession , p. 150. The Worms shall feed sweetly on him , p. 172. Prepare to follow , p. 174. Look upon every day as your last , p. 205. The Swan-like Note of a Dying Christian , 216. The Eye that hath seen him shall see him no more , p. 231. The Good Mans Epitaph , p. 235. Hopes of a Joyful Resurrection , p. 244. The Yearly Mourner , p. 253. Weep not , she is not dead but sleepeth , p. 255. Good-night , p. 262. Death-Bed Thoughts , p. 81. The Fatal Moment , p. 281. The Treatment of the Dead in order to their Burial , p. 284. The Funeral Solemnity , p. 291. An Account of the Death and last Sayings of the most Eminent Persons from the Crucifixion of our Blessed Saviour down to this present time : To which will be added ( in the second part of the Mourning ▪ Ring ) all the Remarkable Deaths omitted in the First Part. THE CONTENTS OF THE Second Part OF THE Mounrnig-Ring . Which said Book , is now going to the Press , to supply what was wanting in the First Part , and to compleat this Funeral Gift . ADvice to those that are Diseased either in Body or Mind . The solemn Wishes ▪ of ' a Person giving up the Ghost . The Death watch . The Sick-man's Passing-Bell . A Conference between the Mourners . The History of those that have died suddenly , &c. Observations on the weekly Bills of Mortality . The Author's Tears or Meditations on his own Sickness , Death and Funeral . The Danger of a Death-bed Repentance . A walk among the Tombs ; or , a Discourse of Funeral Monuments , of the several Customs of Burials from Adam to this time of Epitaphs , and other Funeral Honours . The Pilgrim's Guide from his Cradle to his Grave . A Discourse of the Four last Things , composed chiefly of the Authors own Experiences during his late Illness . ☞ This Second Part will be Published in a few Weeks . ERRATA : IN Page 216. Of the House of Weeping , or Dying Christian , read The Swan-like Note of a Dying Christian . THE Introduction TO THE HOUSE OF Weeping . Vpon first hearing of the Death of a Neighbour , or of a House-weeping for the loss of a Friend , think with thy self , and say , HOW , is my Neighbour Dead ? Then surely the Bell rings out , and tells me in him , that I am Dead also . The Soul ●f my Neighbour is gone out ; and as a Man who ●ad a Lease of 1000 years after the expiration ●f a short one , or an Inheritance after the Life ●f a Man , in a Consumption , he is now entred ●nto the possession of his better Estate . Time was his Race , but newly was begun , Whose Glass is run . He in the troubled Sea was heretofore , Though now on Shore : And 't is not long before it will be said Of me , as 't is of him , alas ! he 's Dead . His Soul is gone ; whither ? Who saw it come ●n , or who saw it go out ? No body ; yet every body is sure , he had one , and hath none . If I will ask , not a few Men , but almost whole Bodies , whole Churches , What becomes of th● Souls of the Righteous , at the departing thereof from the Body ? I shall be told by some , That they attend an expiation , a purification in a place of torment ; by some , that they attend the fruition of the sight of God , in a place of rest ; but yet , but of expectation ; by some , That they pass to a● immediate possession of the presence of God. Saint ▪ Augustine studied the nature of the Soul , as much as any thing , but the salvation of the Soul ; and he sent an express Messenger to Saint Hierome , to consult of some things concerning the Soul : But he satisfies himself with this : Let the departure of my Soul to Salvation , be evident to my Faith , and I care the less , how dark the entrance of my Soul into my Body be to my Reason . It is the going out , more than the coming in , that concerns us . The Soul of my Neighbour , this Bell tell me , is gone out ; Whither ? Who shall tell me that : I know not who it is ; much less what he was : The condition of the Man , and the course of his Life , which should tell me whither he is gone , I know not . I was not there in his sickness , nor at his death ; I saw not his way , no● his end , nor can ask them who did , thereby t● conclude or argue , whither he is gone . But yet I have one nearer me than all these , mine own Charity I ask that , and that tells me , he is gone to everlasting rest : I owe him a good opinion , it is but thankful Charity in me , because I re●eived benefit and instruction from him when his ●●ll tolled : But for his Body , How poor a wretched thing is that ? We cannot express it ● fast , as it grows worse and worse . That Bo●y , which scarce three minutes since was such a House , as that that Soul , which made but one ●tep from thence to Heaven , was scarce through●y content , to leave that for Heaven . That Bo●y which had all the parts built up , and knit ●y a lovely Soul , now is but a Statue of Clay ; ●nd now these Limbs melted off , as if that Clay ●ere but Snow ; and now , the whole House is ●ut a handful of Sand , so much Dust , and but ●peck of Rubbidge , so much Bone. If he , who ● this Bell tells me , is gone now , were some ●xcellent Artificer , who comes to him for a ●●ak , or for a Garment now ? or for Counsel , ● he were a Lawyer ? if a Magistrate , ●or Ju●ce . O my God , thou dost certainly allow , that ● should do Offices of Piety to the dead , and that ● should draw instructions to Piety , from the dead . ● not this , O my God , a holy kind of rai●g up seed to my dead brother , If I , by the me●ation of his death , produce a better life in ● self ? It is the blessing upon Reuben ; Let Reu● live , and not dye , and let not his men be few : ●ut . 33. 6. Let him propagate many . And it is ● malediction , That that dyeth , , let it dye , Zechar. ●9 . Let it do no good in dying , for Trees ●out fruit , thou by thy Apostle callest , Twice ● Jud. 12. It is a second death , if none live the better , by me , after my death , by the manner of my death . Therefore may I justly think that thou madest that a way to convey to the Egyptians , a fear of thee , and a fear of death , that there was not a house , where there was not one dead , Ex. 12. 30. For thereupon the Egyptians said , We are all dead men : The death of others , should catechise us to death , Thy Son Christ Jesus is the first . begotten of the dead , Apoc. 1. 5. He rises first , the eldest Brother , and he is my Master in this science of death : But yet for me , I am a younger brother too , to this man , who dyed now , and to every man whom I see , or hear to die before me , and all they are ushers to me in this School of death ▪ I take therefore that which thy servant Davids Wife said to him , to be said to me ; If thou save not thy life to night , to morrow thou shalt be slain , ● Sam. 16. 11. If the death of this man work not upon me now , I shall die worse , than if thou hadst not afforded me this help : For thou hast sent him in this Bell to me , as thou didst send to the Angel of Sardis , with Commission to strengthen the things that remain , and that are ready to die , Apoc. 3. 2. That in this weakness of body , I might receive spiritual strength by these occasions . If I mistake thy Voice herein , if I over-run thy pace and prevent thy Hand , and imagin Death more instant upon me than thou hast bid him be , ye the Voice belongs to me ? I am dead , I was b●● dead , and from the first laying of these mud-w●●● in my conception , they have moldred away , and th● whole Course of Life is but an active death . Whether this voice instruct me , that I am a de● Man now , or remember me , that I have been dead Man all this while , I humbly thank th● O Lord , for speaking in this Voice to my So● When Invited to the House of Weeping , Reflect and say , DUty obliging me to perform the last Office of Love to my Friend ; I will surely ●●llow his Corps to the Grave , that in such a Spectacle as in a Glass ) I may behold my own Mortality ; or tho I always carry about me the Symptoms ●f Mortality , and the marks of Death ; yet have hitherto lived as if I should never die . In ●mall Villages where Instances of Mortality are ●ery rare , there the inward thoughts of their ●earts seem to be , that they and their Houses ●●all continue for ever , and their dwelling pla●s to all Generations . In Populous Towns and ●●ies , there the commonness takes away the ●●se of Mortality : And oh how sad is it to be●old the unsuitable Carriage of the generality of ●hristians at Funerals , those opportunities are sually spent in unprofitable Chat , in Mirth , in ●ating and Drinking , and that sometimes to ●xcess , and thus the House of Mourning is turned to the House of Mirth and Feasting . But Lord ▪ ●ant that this may not be my practice , when I ●me to the House of Mourning , where my Friend ●w lyes dead : Let my Eyes affect my Heart , ●at I may seriously mind the present instance of Mortality , and be affected with such Meditati●s as these . Lord , this Tragedy that is now acting on my de●sed friend , must ere long ( God knows how soon ) ● acted on me , my Breath is ready to perish , ●e Earth is gaping for me ; yet a little while ●d I shall be carried down into the Chambers Death . Lord , teach me so to number my days , that I 〈…〉 Heart unto true Wisdom ▪ As thou art walking along to the House of Weeping , seriously meditate on Ruth 1. Ver. 17. WHere thou dyest , will I dye , and there I will be buried ; the Lord do so to me , and more also , if ought but Death part thee and me . Where thou dyest will I dye . Here Ruth supposeth two things , 1. That she and her Mother in Law should both dye ; It is appointed once to dye . 2dly . That Naomi as the eldest should die first : For according to the Ordinary custom of Nature , it is the most probable and likely , that those that are most stricken in years , should first depart this life . Yet I know not whether the Rule or Exceptions be more general ; and therefore let both Young and Old prepare for Death , the first may die soon , but the second cannot live long . And there will I be buried . Where she supposed two things more ; first , That those that survived her , would do her that favour to bury her , which is a common courtesie not to be denyed to any : It was an Epitaph written upon the Grave of a Begger , N●d●s eram vivus , mortuus ecce tegor . 2dly . She supposeth they would bury her , according to her instructions , near to her Mother Naomi . Observation . As it is good to enjoy the company of the Godly while they are living , so it is not amiss , if it will stand with convenience to be buried with them after death : The old prophets bones escaped a burning by being buried with the other Prophets , and the Man who was tumbled into the grave of Elish● ▪ was revived by the virtue of his Bones . And we ●ead in the Acts and Monuments , That the body of Peter Martyr's wife was was buried in a dunghil , but afterwards being taken up in the Reign of Q. Elizabeth , it was honourably buried in Oxford , in the grave of one Frideswick , a Popish-she-Saint ; to this end , that if Popery , which God forbid , should over-spread our Kingdom again , and if the Papists should go about to untomb Peter Martyrs Wifes Bones , they should be puzzled to distinguish betwixt the Womans body and the Reliques of that their Saint , so good it is sometimes to be buried with those whom some do account pious ; though perchance in very deed they be not so . The Lord do so to me and more also . To ascertain Naomi of the seriousness of her intentions herein , Ruth backs what formerly she had said , with an Oath , lined with an execration . If ought but Death . See here the large extent of a Saints love , it lasts till Death , and no wonder , for it is not founded upon Honour , Beauty , wealth , or any other sinister respect in the party beloved , which is subject to Age or Mutability , but only on the Grace and Piety in him ; which Foundation , because it always lasteth , the love which is built upon it , is also perpetual . Part thee and me . Death is that which parteth one Friend from another ; Then the dear Father must part with his dutiful Child , then the dutiful Child must forget his Dear Father , then the kind Husband must leave his constant Wife , then the constant Wife most lose her kind Husband , then the careful Master must be sundred from his industrious Servant , then the industrious Servant must be sundred from his careful Master . Yet this may be some comfort to those , whose Friends death hath taken away ; that as our Disciples , Yet a little while , and you shall not see me ; and yet a little while , and you shall see me again : So yet a little while , and we shall not see our Friends ; and yet a little while , and we shall see them again in the Kingdom of Heaven , for not mittuntur , sed praemittuntur , we do not forego them , but they go before us . When thou art enter'd into the House of Weeping , fall down on thy knees , and say , OH Lord our God , in thee , and by thee we live , move , and have our Being : As thou didst at the first breath into Man the Breath of Life , and he became a living Soul ; so when thou shalt be pleased to command that Breath again out of Mans Body , then will he presently become a dead Carkass ; and so short is the Life of Man , that many times he doth but cry and Die ; yea , sometimes his Mothers Womb doth prove his Tomb , so that he doth not once cry to tell the World that he did once Live. Neither is the Thread of Mans Life at any time spun so strong , but at one word of thy Mouth it is soon snapt in two : Seeing therefore we do but Live to Die , we beseech thee ( Oh blessed God ) let us Die to Live ; let us live well , that so we may die well ; let Death never surprize us unlooked for , or unprepared ; nor let it ever seize upon us in an unconverted unregenerate State. Good Lord , let us not so live as to be ashamed to live any longer , or to be afraid to look grim Death in the Face , when it comes to separate our Souls from our Bodies , and to summon them to make their appearance before the great Judge of the Quick and Dead . Let us with thy Servant Job wait all our appointed time , untill our Change doth come : Seeing it will be our greatest Wisdom to wait for Death , which always waits for us , and to expect that at all times , which will come at some time . and may come at any time . Let us Pray , and Preach , and Hear , and so spend our time , as those who know and consider that all they do , they do it for Eterninity , and we shall never have but one Cast for Eternity : Heaven and Glory is here to be won or lost for ever . Blessed God , thou hast taught us in thy Word , that it is better to go to the House of Weeping , than to the House of ●easting ; for that is the end of all men , ( and thou hast said , That the Living will lay it to heart : ) Oh Lord , we are this day come to the House of Mourning and Weeping , and we have seen the end of one , yea , of many of our Friends and Acquaintance , within a short space of time ( and in the Death of our Friends , we may read our own Death ) and yet shall not we who are lest behind them in the Land of the Living , lay these awakening instances of Mortality to heart ? shall we hear and see daily our nearest and dearest Relations giving up the Ghost , and departing out of this into another World ; and yet shall we once think that we shall ever live to enjoy the Pleasures of this present evil World ? But seeing , Lord , this World is a dying World , and all its glory is a dying Glory ; let our Minds and Hearts therefore be set upon the Glory of Heaven , which is a never fading Glory : Oh! did we believe and consider how much better ● Believers future Estate will be , than his present State is , then should we think that Tim● is too long before we do , and that Etern●● will be too short when we shall enjoy our gracious Redeemer upon his Throne of Glory Let us ever live as those that have one Foot in th● Grave already . Thousands and Millions , yea innumerable Millions of Thousands are gone to their Graves before us , and do we think , tha● we that are but enlivened Dust , animated Shadows , dying Lumps of Clay , can keep our Bodies from being a Feast for Worms , or ou● Souls from seeking new Lodgings in another World ? Oh! let us therefore every day ●● looking into our Graves , and familiarize Death unto our Thoughts , before it comes ; let us consider how many signal Admonitions tho● dost daily give us of our approaching end ; I● not every Distemper and Sickness of Body as it were a little Death , and a fair Warning to put us in mind of our last Change ? The Grey Hairs which are here and there upon our Heads , the deep wrinkles which are engraven upon our Foreheads , the loss of Teeth , the Dimness o● Sight , our Deafness in Hearing , our Palsie ▪ hands our feeble trembling Limbs , and the frequen● Sight of seeing Friends laid out in their Winding Sheets for Dead , and carried to their Houses o● Clay , the silent Grave , are Circumstances an● Symptoms serving to remind us , that the time draws near wherein we must die , and that our departure is at hand : Let us therefore live as dying Men , and let us die as Living Christians ; let us set our House and our Heart in order , remembring the Text , It is appointed for all Men once to Die , but after this the Judgment . The Mourners being all come , first sing the following Psalms , and after that , Read part of 1 Cor. Chap. 15. to bring your minds into a serious frame . Psalm 39. I Said , I will look to my ways , for fear I should go wrong : will take heed all times that I offend not with my Tongue . As with a bit I will keep fast my mouth with fource and might , Not once to whisper all the while the wicked are in ●ight . I held my Tongue , and spake no word , but kept me close and still : Yea , from good talk I did refrain , but sore against my will. My Heart waxt hot , within my breast , with musing thought and doubt ; Which did increase and stir the fire : at last these Words burst out ; Lord , number out my Life and days ▪ which yet I have not past ; So that I may be certify'd how long my Life shall last . Lord , thou hast pointed out my Li●e in length much like a Span : Mine age is nothing unto thee , so vain is every Man. Man walketh like a shade , and doth in vain himself annoy , In getting goods , and cannot tell who shall the same enjoy . Now , Lord , sith things this wise do frame , what help do I desire ? Of truth my help doth hang on thee , I nothing else require . The Second Part. From all the sins that I have done , Lord quit me out of hand : And make me not a scorn to Fools that nothing understand . I was as dumb , and to complain no trouble might me move . Because I knew it was thy work , my patience for to prove . Lord , take from me thy scourge and plague , I can them not withstand : I faint and pine away for fear of thy most heavy hand . When thou for sin dost Man Rebuke , he waxeth wo and wan , As doth a Cloth that Moths have fret , so vain a thing is Man. Lord , hear my suit , and give good heed , regard my Tears that fall : I sojourn like a stranger here , as did my Fathers all . O spare a little , give me space , my strength for to restore : Before I go away from hence , and shall be seen no more . Psalm 90. Ver. 3 , 4 , 5 , 6 , 10 , 11. THou grindest Man through grief and Pain , to dust , or clay , and then , And then thou say'st again Return , again , ye sons of Men. The lasting of a thousand years , what is it in thy sight ? As yesterday it doth appear , or as a watch by night . So soon as thou dost scatter them , then is their Life and Trade All as a sleep , and like the grass , whose beauty soon doth fade . Which in the Morning shines full bright , but fadeth by and by : And is cut down ere it be night , all withered , dead , and dry . Our time is threescore years and ten , that we do live on mold : If one see fourscore , surely then we count him wondrous old . Yet of this time the strength and chief , the which we count upon , Is nothing else but painful grief , and we as blasts are gone . 1 Cor. 15. Ver. 19 , 20 , 21 , 22 , 26 , 50 , 51 , 52 , 53 , 54 , 55. IF in this life only we have hope in Christ , we are of all Men most miserable . But now is Christ risen from the dead , and become the first-fruits of them that slept . For since by man came death , by man came also the resurrection of the dead . For as in Adam all die , even so in Christ shall all be made alive . The lost enemy that shall be destroyed , is death . Now this I say , brethren , that flesh and blood cannot inherit the Kingdom of God ; neither doth corruption inherit incorruption . Bihold , I shew you a mystery ; We shall not all sleep , but we shall all be changed , In a moment , in the twinkling of an eye , at the last trump ( for the trumpet shall sound ) and the dead shall be raised incorruptible , and we shall be changed . For this corruptible must put on incorruption , and this mortal must put on immortality . So when this corruptible shall have put on incorruption , and this mortal shall have put on immortality , then shall be brought to pass the saying that is written , Death is swallowed up in Victory ? O death where is thy sting ? O grave , where is thy Victory ? THE HOUSE OF Weeping . Sermon I. John 11. 35. Jesus Wept . WE may learn from the Example of Our blessed Saviour how we are to behave our selves ; what we are to do in the Sickness and Death of Friends . In this World we are all Bennonies , the Sons of Sorrow : The way to Heaven is by Weeping Cross : The Kalender tells us , we come not to Ascention Day , till the Passion Week be past . It is the great work of a Preacher to consider the state of the people to whom he preaches , so to prepare his work before hand , as that he may hit the mark , The Preacher sought out acceptable words ; now generally those words are most acceptable to , and best received by the hearers that are suited to their present condition . I considering therefore the secret hand of God upon this Congregation , in taking away an eminent Servant of Christ , thought it incumbent upon me to speak something at this time that might be suitable to the present dispensation of of God towards you , and in meditations this Scripture was cast in . Jesus Wept . The occasion of this text is known unto you ; in the beginning of this Chapter you read that Lazarus was sick , and the news thereof immediatly sent to Jesus ; who notwithstanding he dearly loved him , yet ( as the sequel of the story acquaints you ) he doth not presently go up to Bethany to visit sick Lazarus ▪ but maketh a stay for several days ; the reason wherof is at hand , viz. That a sentence of death might pass upon beloved Lazarus , and he be laid in the grave , and a stone rouled upon him ; and all this in order to the manifestation of the glory and power of Christ in his resurrection . After Lazarus had been in the grave four days , Christ he comes up to Bethany , and the sisters of Lazarus , viz. Martha and Mary , they come out to meet Jesus ; first Martha she cometh , ver . 20. and she saith , Lord If thou hadst been here , my brother had not died , ver . 21. After this comes Mary , ver● . 32 and she falls down at Christs feet , saying , Lord If thou hadst been here , my brother , had not died . When Jesus therefore saw her weeping , and the Jews a so weeping which came with her ▪ he groaned in the Spirit . and was troubled , and said , where have ye laid him ? They say unto him , Lord , come and see . Jesus wept . There is very much wrapt up in the bowels of this little Text : Here we may take notice of the humanity of Christ ; it appears by Christs weeping that he is perfect man , as well as perfect God : That Christ wept , is to be referred , not to his Divinity , but to his Humanity ; and so we shall find that Christ was subject as to this , so to all natural infirmities ; as hunger , thirst weariness , &c. which may comfort the Saints that groan under natural , as well as sinful infirmities ; and that from the reason why Christ was made in all things like unto his brethren ; namely , That he might be a merciful High-priest , Hebr. 2. 17 , 18. And though Christ be now in glory , yet he is touched with the feeling of the infirmities of his people here on earth , Hebr. 4. 15. so touched , as that he cannot but have compassion on them under all their pressures and grievances whatsoever . Do'st thou then groan under natural weaknesses and infirmities ? Go boldly to the Throne of grace , and Christ will enable thee to bear up under these weaknesses , until mortality shall have put on immortality . The Subject Matter of this Chapter is Lazarus redivivus ; it is a Relation of the miraculous raising up of Lazarus from the Dead . From vers . 1 , 3. we may observe thus much , that a Believers interest in the distingnishing love of Christ , doth not exempt him from outward Troubles or bodily Distempers : He whom thou lovest is sick . From vers . 4. We may observe thus much , that the darkest Difpensations of Providence , they oftentimes usher in the brightest manifestations of God to the Soul , or Gods Glory is most manifested in the Creatures Weakness . From Vers . 6. We may take notice , it was ever in Christ's intention to manifest his Love and Goodness to Lazarus , and yet he comes not near him for the present , but rather goes away and leaves him upon his sick Bed , and suffers him at last to give up the Ghost . From Vers . 14. We may observe , that Christ his absence or the suspension of divine Grace and Love , they are in infinite Wisdom ordered for the further advancing of Soul Comfort . Had not Lazarus been sick , had he not been dead and buryed , the Wisdom , Power and Goodness of Christ had never been so eminently discovered as it was towards him . Martha and Mary cry out , v. 21 , 32. Lord , if thou hadst been here our Brother had not died ; It is true , Christ might have recovered Lazarus upon his sick-bed ; but to fetch him out of the Grave after he had lain stinking four days , was a higher demonstration of his Love , Wisdom , and Power . There is not the like ground that Christ should shew forth his miraculous Power , in raising up our dead Friends from the Grave , as was then ; yet this special and useful conclusion may by way of Analogy , be deduced from this instance ; namely , That such Comforts and Mercies as are fetched out of the Grave , as have had a sentence of Death pass'd upon them , they are ever sweetest , and tend most to Gods Glory . Isaac had never been so precious to his Father Abraham , had he not been so miraculously restored from dying , as he was once . But we shall hasten to see what is the cause of Christ his weeping , and what the cause was , you may see , ver . 32 , 33 , 34 , 35 , 36 ▪ when Christ saw Mary come weeping towards him , having her heart running over with Grief , for the departure of her Brother , Christ groaned in Spirit , and was troubled ; when they told him where dead Lazarus lay , he wept ( as my Text expresseth . ) Jesus Wept . Oh Men and Angels , stand and wonder to all Eternity ! When you read these two words , Jesus wept . What , doth Mary's weeping set Jesus Christ a weeping ? Doth Mary and Martha shed Tears for the Death of Lazarus , and doth Christ his Heart even bleed within him to see them troubled and mourning upon the same account ▪ so the word in the Greek seems to import , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he troubled himself ; his own heart stirred up his Affections to be troubled . Doth Christ weep upon the consideration of Lazarus Death ? Then hence we may learn , that a moderate sorrowing for Friends departed is lawful , tho excessive Sorrow is very unsuitable to a Gospel Frame of Spirit . Solomon tells us , There is a time for Weeping , and Paul tells us , We should weep as though we wept not . But to come to the thing I chiefly intend , and that is the occasion of Christs weeping , which was the death of Lazarus , a good man : whence I shall observe and prosecute this Doctrine : That it is a Christ-like temper of mind , to be deeply affected with , and to weep over the death of such as are truly pious . Here 's Lazarus a good man in his grave , and Christ he weeps over him : you have a weeping Christ over a dead Lazarus . When old Jacob an eminent person was buried , it 's said Gen. 50. 10. That they mourned with a great and sore lamentation , and that for 7 days together . And so when Moses died , and was buried by a secret hand , it 's said the Children of Israel mourned for him 30 days , Deut. 34. 8. My dearly beloved , you have lost a Moses , one that was valiant for God in former times , when the people of God in England were coming out of Egypt , and he hath been an eminent leader to the saints in their wilderness state , and God did often take him to the top of Pisgah , and gave him there glorious visions , and that not onely of heavenly Canaan , but also of that glorious land of rest and righteousness that the Saints shall injoy in this world . Now that such a Moses should be taken off in the Wilderness , while the people of God are yet short of this good Land , is matter of great humiliation . Likewise you find the same spirit in those Christians , Acts 20. that Paul ( the great Apostle of the Gentiles ) did there take his farewel of , saying , ver . 25. And now behold , I know that ye all , among whom I have gone preaching the Kingdom of God , shall see my face no more . It 's said , 37 , 38 verses , And they all wept sore , and fell on Pauls neck , and kissed him : Sorrowing most of all for the words which he spake [ that they should see his face no more . ] Now by all this it appears , that it is both the duty and property of a Christian ( such an one as hath been baptized into the spirit of Jesus ) to be deeply affected with , and weep over , the death of such as are truly pious , especially when they are eminent for use and service to Christ , and his people . We shall now give you the reasons why it is so , and cannot be otherwise , but that gracious persons must needs weep over the death of good men . First , Because every stroke in this kind , puts a serious heart in mind of its own mortality , tells us that we are dying creatures , and that 's a very serious consideration to every awakened soul . The living , the living will lay it to heart , saith Solomon , Eccl. 7. 2. Alas my Brethren 't is a serious thing to dye . And the stroke of death upon others , tells us that die we must , and how soon we know not : This Evening sun may see us dead , it went out Early this morning to score us out this lodging of a Tomb. And oh happy , thrice happy is that person that can die well . Now such strokes as these put a serious soul in mi●d of dying . There 's none present knows who may go to the grave next . That 's the First ; but then , 2. It Springs from that Sympathy that is both in nature , and grace : first in nature , when God takes away a husband , a Father , a Child , &c. this cuts deep , and affects much . Abraham he mourns over beloved Sarah ; David over Absolon , though a rebellions son . To be stupid , and not to mind the hand of God when he smites our near and dear relations , doth declare , that we do not onely want grace , but natural affection ; And then in Grace there is also a great sympathy : if God smites one member of the Church , the rest are affected with it : If a Paul , a Minister of Christ , ●●p●stor , a spiritual Father , comes to take his farewell of his people , and tell them that they shall never see his face more ; Oh What weeping , and mourning , and lamenting is there at his departure . 3. The perishing of good men is a just cause of weeping , and that because they are a great blessing to the nations , cities , families , &c. where they are cast . It fares either the better , or the worse with such places for their sake . When God destroyed the old world , the family of Noah was saved for Noahs sake , Gen. 7. Prosane wretches are ready to wish the people of God all out of the world ; but alas ! what would then these wretches do ? they are beholding to the saints for their very beings , and for the continuance of all their mercies . When God hath but once gathered in his elect , and done his work in Zion , he will soon pull the world about these mens ears : If the righteous be taken away , he is taken away from the evill to come , ( Isa 57. 1. ) Wo to Sodom , if Lot depart ; and so I may say , Wo to England , if the righteous should be taken away ; Wo to Graffham whenever thou ceasest to be a refuge to the saints , whenever thy gates shall be shut against the ministers and people of the Lord Jesus . The Children of Israel , though they slighted and despised the Prophets , would in time of distress come to them for Prayer , 1 Sam. 7. 8 , 9. and 12 , 19. Yea , Pharaoh , as proud , and as high as he was , yet when the Plague was upon him , Moses he must be sent for , and be entreated to pray for him , and his people . And thus much for the Reasons of the Doctrine , shewing why the People of God must needs be affected with , and Weep over the Death of Religious Persons . We shall now proceed to Application . And first it affords matter of information ; as First , if it be a Christ-like Frame to Weep over the Death of such as are t●… informs us , how unlike to Christ su●… though they plead for Christian Bur●… attend Funeral Solemnities with a vain , 〈…〉 ungodly Spirit , and Carriage , making t●… of Weeping a House of Laughter , and filling 〈…〉 selves with Wine ( wherein is e●c●ss ) until 〈…〉 become more like beasts than m●n , which is a practice too common at Funerals . You may soon judge how sit such persons are to attend upon a Funeral Sermon ; but indeed I am apt to think , Funeral Sermons have generally been rather for Ostentation , and Vain Glory , than for Profit . Hereby is likewise condemned that heathenish practice of Ringing of Bells , so soon as ever Funeral Solemnities are performed . How unsuitable is it , that so soon as ever the Husband , or Wife , or a godly Friend is laid in the Earth , to set the Bells a Ringing , which imports matter of joy rather than of sorrow ? 2. If it be a Christ-like-Frame of Spirit , to weep over the Deaths of good men , it informs us how unlike to Christ that Spirit is , whereby men do censure , and reproach good men when taken away by Death . And I do the rather mention this , because some have taken the boldness to judge and censure this Eminent Servant of Christ now in Glory , and to speak very unworthily concerning him , since his Death . How unlike to Christ is this Spirit ? Thou that shouldst be judging and condemning thy self for Non-improvement of so great a mercy , art judging this Eminent servant of Christ now dead . The Liturgy of the Church of England will teach thee better ; for let persons be never so vile ●…s , yet when they come to be laid ●…ave , then they are dear Brethren and 〈…〉 ●…ore away with this Spirit , to Hell with 〈…〉 from thence it came . Let it suffice , 〈…〉 this glorified Saint suffered much in this ●nd while he was living : I am apt to think the Heats and Passions , and rash Censures of Professors , hath made him ●ft go home with a sad Heart , and cost him many a Tear in private : Suffer him to be quiet in his Crave ; let this his suffering suffice , let not his name suffer now he is dead ; suffer him to be quiet in his Grave ; leave his judgment to the Lord , and let it be your Work to improve those many Sermons that he hath in the fear of his God preach`d unto you . 2. Who made thee Lord over thy Brothers Conscience ? Must all professors be condemned by thee , because they cannot see with thy eyes , and tread in thy steps ? By what authority doest thou impose thy particular light and perswasion upon thy brother ; & that so , as almost to un-saint him ? This imposing spirit is an Antichristian spirit evermore . The next use may be of Exhortation . Is it so , that it is a Christ-like Frame of Spirit to be deeply affected with , and to weep over the death of such as are truly pious ? Then it concerns us seriously to consider the Providences of God this way , and that more generally and more particularly . First , more generally , God hath lately made sad breaches upon many of the Families of his precious Servants ; many a flourishing Family hath mouldred away in a little time : And God hath lately taken away many very famous Instruments , both Ministers and others ; so that we have cause to cry out with the Psalmist , Psal . 12 1. Help Lord , for the Godly Man ceaseth ; for the faithful fail from among the Children of Men. But Secondly , and more particularly , I would beg you of this Congregation to consider the present stroke of God upon you , in taking away your worthy Pastor ; his Death justly calls for weeping and Tears ; if you consider , First , That he was one that had love for all Saints : he had room in his heart for every soul that he did judge to be received into the heart of Christ : he held communion with the Saints , not upon the account of this or that form , or name , but upon the account of union with the Lord Jesus : he loved no man upon the account of opinion , but upon the account of union with Christ , and this he hath declared many a time in this Congregation . There was hardly a member that he did in the name of Christ and the Church give the right hand of fellowship unto , but he did acquaint them with this his principle ; told them that Vnion with Christ was the ground of Communion among the Saints ; and the reason of their admission was not their being of this or that opinion , but for that they were judged persons interested in Christ , and such who ( by virtue of Christs purchase ) were heirs of that glory above that must receive all Saints ( not as Church of England men , Presbyterians , Independants , or Anabaptists , &c. but as Saints , into its everlasting habitations . Secondly , His Death justly calls for your Weeping and Tears , for that you have lost a Pastor , who had great light in the Covenant of Grace , he preacht that Doctrine with the greatest alacrity , and raisedness of spirit imaginable . In the handling of other subjects he was more streightned and discomposed ; but when he came to speak of the unsearchable riches of the Grace of Christ , he was as an Angel of God , lifted up above himself : he had a flood of words , and yet seemed to want words to express what he did know , and what he did enjoy of divine grace and favour . This being true must needs be great . To lose a pure Gospel Preacher is a great loss : Eternity depends upon a right understanding of the great Doctrine of Justification by Christ. Eternity depends not upon being baptized once or twice , upon this or the other Form ; we may be guilty of mistakes about the circumstances of worship , and yet be happy ; but if we mistake about the great matter of our Justification by Christ , we are lost for ever . Thirdly , His Death justly calls for Weeping , for as much as we have all lost the Conversation of one who was an Experimental Christian , one that had much communion with God , and much experience of his goodness , as you have heard him often express : Many a Preacher dishes out largely to others , of that which he tastes but little himself . I am apt to think , many a faithful Minister of Christ lives but low , in comparison to what this blessed Saint enjoyed . By this his Experience , he was enabled to speak a word in due season to the weary Soul. He walked close with God in his Family ; he was not a Saint abroad , and a Devil at home ; but made it appear that he was really good , by this , that he was relatively good , good in his Relations ; a good Husband , a good Father , &c. He sate loose from this World ; he made not gain his godliness ; he did not design to make Merchandize of Christ and the Gospel . His discourse was mostly heavenly , and Spiritual : If other discourse was in hand , he was but dull Company , he had little to say : but if the Conference were Heavenly , he was as upon the Wing , as a fish in the Water , and a Bird in the Air , &c. He would often say , with pious Dod , come , enough of the World , now let us talk of Heaven . If it be here objected , that he was in his younger years of a vain and slight conversation ; I answer , First , Divine Love rideth in greatest triumph , when it hath the greatest sinners following it as it's Captives . Secondly , Some in the Church of Corinth that ●id heartily close with Christ , were before their Conversion very Vile and Wicked , see 1 Cor. 6. 9 , 10 , ●1 . Such were some of you , but ye are washed , &c. But , Thirdly , This blessed Saint would to his dying ●●y , acknowledge his former vanity , to his own ●ame , and the lifting up of the Riches of free grace ; ●●d mind what the Apostle saith , 1 John 1. 9. If we ●nfess our sins , he is faithful and just to forgive our sins , and to cleanse us from all un●●ghteousness . I shall now close up all with a word or two ● way of Caution ; and that First , Though this stroke of God be just matter ● weeping and sorrow , yet you must take heed a murmuring Spirit : You have cause to be ●leased with your selves , and your sins , but ●● with God , because God takes away nothing but ●at he first gave . The Person and gifts of this ●●●t , were given unto you by the Lord ; he ●●●h taken nothing but his own . Learn there●● to say with Job Chap. 1. 21. The Lord gave , ● the Lord h●th taken away ; blessed be the name ●he Lord. Secondly , Though you are to weep under this stroke , yet take heed of mourning as those without hope ; without hope , I say , ●● . With respect to him ; his happiness is unquestionable : Your loss is his gain . He is taken up into glory , and hath there communion with God. He is now where God is served , adored and glorified with one heart , and with one consent . Secondly , Weep not without Hope with respect to your selves , as if God were not able to make up this loss . I remember a Relation of a Lady , from whom it pleased God to take an only Son , that sometime after a Friend coming to visit her , and bemoaning this her sad loss , she breaks forth into these expressions , [ I profess ( saith she ) God can never make me amends for the taking away of that Son ] A dreadful speech it was ; take heed ( my friends ) of this Spirit . It 's true , your loss is great , but God is able to supply it ; and that either , First , By causing the Spirit of Elijah to fall upon Elisha , by anointing and raising up of some other to head and feed you in the room of this his Servant . Or 2dly . He can feed you himself without a Minister : God can fill up the room of Ministry and Ordinances . Indeed let God be absent , and there 's nothing can fill up his Room . It 's not Husband , Wife , Children , Estate , Liberty , Pastors , Ordinances , &c. can supply the want o● God : But now let God be present , and that i● above , and more than all . Lastly , Such strokes should teach us all to provide for death . God takes away our Leaders , and we must follow them : Those that would not follow the Counsel and advice of this pious D●vine , while living , must follow him to the Grave now dead ; to the Grave we must all go , and the Lord knows how soon : Of what import therefore is it , that we all manage matters so while we live , as that when we come to die we may die in peace , and in full assurance of Eternal Life ? Our present Time , is but a dressing Room for Eternity ; let us therefore perform every thing with this Proviso , That I may die well . I am so to buy , sell , and converse with Creatures , that I may die well . I am so to hear , pray , read , receive the Sacrament , have Communion with the Saints , as that I may die well , die in peace ; all is to be done in order to dying well . Such , Death may wound , but never can destroy , Their House of weeping proves an House of joy . Death parts the dearest Friends . WHen a man goes to his Long Home , all the pleasure in his Society is dead with him ; nothing remains of it , but the remembrance , which serves only to aggravate , and heighten the Grief of the Surviver . 'T was a true saying of one — ●ura secunda bonus socius : A good companion is as a prosperous Gale , carrying a Man pleasantly , and with comfort , through the Tempestuous Sea of this World. And again — Bonum sodalitium optimum solatium . Good Company is the best solace : Indeed , suitable Society is the comfort of Life , the improvement of Parts , the joy of the Intellect , the only distinguishing Priviledge that gives the Preference to Men above Beasts . Take away this , and what happiness is it to be a Man , or what is humane Life any thing to be accounted of . But when Man is dead , there can be no more delight in him , or comfort received by Society with him . There is no converse in the shades below , no interlocution in those gloomy Regions . The Grave is a silent House , where the Eyes of all the Inhabitants are closed in the Dust , and their Mouths filled with cold Clay . And therefore this should cause Mourning in the Streets , when we see a man going to his Long Home , especially if he was a Friend or Relation , because we shall never have the opportunity of enjoying any pleasant hours with him more . We must then bid farewel to all discoursing upon any Subject , to all advising about any difficulties , to all profiting by any Polemick Notions started and improved in an amicable way . In a word , we must bid an eternal Adie● to any pleasure or satisfaction we received in communing with him , for we shall enjoy no more of it for ever . Oh! surely this cannot but cut deep in a generous Soul ; this cannot but greatly wound a spirit , whose thoughts are drained from the dross of Plebeian Conversation , that has any esteem at all for the advantages of a rational Life . Upon this account it was , that the old Prophet in Bethel , lamented over the man of God which came from Judah , who was slain by a Lion , as he rode upon an Ass in the High-way . He bitterly bewailed , and mourned for his Death , crying out , — Alas my Brother ! As if he had said , I have been extreamly refreshed by thy company , in hearing the Word of the Lord from thy mouth , concerning the destruction of the Priests that burn Incense upon the Altar , and the pulling down the House of Jeroboam . Oh! How have I been strengthned in my Courage , confirmed in my Faith , and the more resolved in the Ways of God , by this thy Prophecy . But now thou art gone , I shall never have any more of this profitable and spiritual Discourse with thee . This made him weep over his torn Carcass , and bitterly lament his untimely Fall , and to give a solemn Charge to his Sons , that when he was dead , they should bury him in the Sepulchre wherein this man of God was buryed , and lay his Bones close by the Bones of this Prophet . When Death parts us from a Friend , we shall never see him more : he vanishes ( as it were ) out of our sight , and we are never more to behold him , or cast our Eyes upon him . He is both actively and passively in an invisible State. So Job mournfully speaks of himself , chap. 7. ver . 7 , 8. Oh! remember that my life is wind , my eyes shall no more ●●e good . The Eye of him that hath seen me , shall see me no more ; thy Eyes are upon me , and I am not . What more cutting Expression , what more sadning Inculcation , what more provoking Incitation to Monrning , can there be , than the Sense of this ; that we shall behold the Face of our beloved Friend ( after his departure from us ) no more ! Were Man to Return , though after never so many Years absence from his home , or continuance in the Grave : Were he to visit his habitation again , and become the objective delight of his poor Mourning Friends and Relations , it might be some alleviation to their Grief , when he takes his journey to his Long home . But Oh! What a prick to the heart , what a stab to the Soul , what a deadning to the Spirits , what an inundation of Sorrow , ( like the opening of Pandora's Box ) is this lamentable Thought to an ingenuous Man , that he must never , never , never more behold the Face of this or that Relation in this Region of Mortality ; nor have any converse with him on this side the Bank of Eternity ! What Husband can think so of his Wife , and not melt ? what Wife can have such a thought of her Husband , and not faint ? what Parent can consider this , with respect to his Child , and not mourn ? what Child can reflect upon the impossibility of ever seeing his Father or Mother more , and not be overwhelmed with grief ? In a word , What Friend or Relation can ponder on such an eternal Farewel , as is then given , and not be dissolved into Tears . It is the opinion of Divines , That the chiefest of Saints happiness , consists in Vision , or in the use of the visive faculty , which will then be enlarged and made glorious to perfection ; for they shall see the Face of God in Righteousness , and be satisfied with his likeness ; they shall be for ever with open Face , beholding ( as in a Glass ) the Glory of the Lord , and be changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord. Sure I am , the Saints greatest comfort in this World , consists in Vision , or beholding God's Image in his People ; and that not only the work of his Power in their comly Features , but the work of his Grace in the divine Characters of Wisdom , engraven in their Souls and immediatly reflected upon in all their Actions . Therefore it cannot but cause Mourning , when such delightful Objects are removed out of sight , and never more to be beheld . And so much the more still , if consider the great change and alteration Death makes in the place of the Deceased ; the great Vacuum there is , when Man is removed , and carried away to his Long home : Concerning which , Job excellently speaks , chap. 7. v. 9 , 10 , 11. As the cloud is consumed , and vanisheth away : so he that goeth down to the Grave , shall come up no more . He shall return no more to his house , neither shall his place know him any more . Therefore I will not resrain my Mouth , I Will speak in the anguish of my Spirit I will complain in the bitterness of my Soul. Oh! It is very sad to consider what a great change one stroke of Death may make . A Wife Husbandless , poor Children Fatherless , Servants Masterless , and many Friends Comfortless : And so great is the alteration in the Family , that the whole House resents it ; and seems silently to Mourn for it . There is ( as it were ) a Face of sadness in every place he was wont to be conversant in : Look in his Parlour , where he used to sit with his Wife , and Children about him , and there is nothing but a profound silence ; his voice is not to be heard : Look at his Table , where he used to sit with chearfulness , eating his Bread with joy among his Relations , and the dull demeanor , and sorrowful posture of all the assessors , do plainly , yet dolefully speak , Behold , he is not here : Look in his Shop , where he used to be about his occasions ; and the disorder and confusion there proclaims aloud his being gone , and not to be heard of : In a word , Look in every place where he us'd to be , and you will find one mourning circumstance or other , a legible Historian of his departure , and being no more among them . So that , if you seek him , you will not find him ; if you ask for him , you will hear no news . Now surely , methinks , the very miss of a Man in his Family , the want of him in his place , the great change immediately following his Departure in his Relations and in all his affairs and Concerns , should be cause enough to enforce a Mourning from his Survivors , if there were no other consideration , and cause 'em to prepare for their own Deaths . For , How many have we known that were of as healthful and vigorous a Constitution as we are , that by a Surfeit , or an acute Feaver , have in a few days been snatch'd away ? How many that were travelling on the same Road with us a while ago , are now at their long Home , lying in the Grave ; and should not we by their early departure , learn to die ? It would not be tedious to us in this sense , to live in Golgotha , or to dwell among the Tombs , when we have in them seen the End of all Men , Eccles . 7. 2. We should not any more love the World , nor its Enjoyments and Pleasures , seeing they will vanish in the twinkling of an Eye ; and after all the poor satisfaction they have given us , fall into the dead Sea. The Passing-Bells of others loudly tell us , that Man in his best Estate is altogether Vanity , Psal . 39. 5. And what they have undergone , will in a few days or hours more , be our own Lot. Though they are gone before , we must tread in their steps , and go the same way . When that hour is come , all our Friends and Acquaintance cannot hold us ; for we that now hear , and move , and speak , shall fly away into a vast Expanse , and not behold Man with the Inhabitants of this World any more , Isa . 38. 11. As we have seen the pale Looks , and have heard the last Voice of others , so shall we our selves in the like manner be made Spectacles of Mortality to those that remain after us . We , and all our Companions , must take a long Farewel of each other , and not meet again till the day of the general Resurrection . And is it too soon to remember our Creator , when we have seen many as Young as we are , breathe their last ? And we that now mourn for others , know not how soon our Friends may do the same for us , and celebrate our Funerals . When God took away many others , that we knew he might at the same time , or before , have taken away you or me ; and why do we survive their Death , but that we may set our House in Order ? The time is coming , when Riches and Honour , Health and Beauty , Credit and Reputation among men , will be of no value , nor will Gold and Silver , the Idols of this , be currant in the next World. We should not therefore be like those young people that are only serious in the House of Mourning , or when they see their Friends carried to the Grave , but i● the next vain Company suffer the Impressions of their Mortality to wear off again . We must be always sober in our Conversation , as not knowing when we our selves shall be gone ; only this we may know that as the Years we have already lived are soon past , so will those that are to come with the same swift motion pass away . The longest Life here on Earth is but as a moment , if compar'd with the future Eternity : 'T is as a flash of Lightning to the whole Element of Fire , just seen , and then vanish'd . The Last Sigh . MY dearest Children , ye whom I love in the tender and yerning Bowels of Affection ; draw near , and attend to the words of your dying Mother , who am now sighing out my last breath : A weak Woman ye see I am ; but yet sinful I am , which peradventure ye see not . O weep not , my pretty ones : do not pierce and break my troubled heart with your sad laments . I must die , my little ones , and go to a better place , whither ye I hope shall one day follow me . We came not together into the World ; nor shall we go together out of it . In vain do ye shed those Tears of Sorrow : for although Nature teacheth you to bewail my departure , yet Grace will teach you to moderate your Mourning . My Heart even bleeds to leave you behind me , fearing lest ye will forget the Commandments of your God. I should be sorry to have just cause to say unto you as Moses did to the Levites ; yet I will put you in mind of his words . Behold ( said he ) while I am yet alive with you this day , ye have been rebellious against the Lord ; and how much more after my death ? Deut. 3● . 27. I know that after my death ye will utterly corrupt your selves , and turn aside from the way which I commanded you ; and evil will befall you in the latter days , because ye will do evil in the sight of the Lord , to provoke him to anger through the work of your hands , vers . 29. But I am persuaded better things of you , and things that accompany salvation , though I thus speak , Heb. 6. 9. O my dear ones hearken unto the words which I shall say : They must be my Legacy unto you : Hear me with patience ; and treasure up in your memories the last Speech of your Fainting , your dying Mother . How dear ye cost me before ye had life , and what Pangs and Torments I suffered for you before ye were heard or seen in the World , ye cannot imagine , nor I express . Yet all was forgotten for joy that ye were born , Joh. 16. 21. and hoping that ye would add unto the Quire of Saints . To this purpose , I have laboured and taken care for the nourishment both of your Souls and Bodies ; and for your sustentation ( so much as in me lay ) from the Breast to this instant . O what sad and perplexed thoughts have I had for you in the day times ; and how many hours have I borrowed from my sleep in the nights , to think what would become of you , if ye should not be obedient to the Commandments of my God! To the same God they are best known . O how often upon my knees have I prayed for your happiness ; and wept , and mourned , when ye have done what ye ought not ! To him is it best known to whom I now am going . Sometimes when ye have offended , I was enforced to correct you : but each stripe which ye received did cut me into the heart . In many things ye failed , because ye were young : and in many things I failed too , because I am a weak and a sinful Woman . If at any time ye thought that I did not my Duty , take heed that hereafter ye remember it not to my dishonour . Ponder in your minds that curse which wretched Ham the Father of Canaan received from Noah , when he saw his Nakedness , and told his Brethren . Cursed ( said Noah ) be Canaan : a servant of servants shall he be to his Brethren , Gen. 9. 25. But because Shem and Japhet , took a Garment , and laid it upon their Shoulders , and went backward , and covered the nakedness of their Father , and their faces were backward , and they saw not their Fathers nakedness , vers . 23. Therefore he said , Blessed be the Lord God of Shem , and Canaan shall be his servant , vers . 26. God shall enlarge Japhet , and he shall dwell in the Tents of Shem , and Canaan shall be his Servant , v. 27. Consider with your selves that I am your mother . Whatsoever imperfections ye have discovered in me , do in some kind reflect even upon your selves : for as your Bodies were mine , so my Credit and good Name you must account to be yours . But I cannot think that ye will need more Advice for this , which even Nature it self should teach you to practise . My time is but short ; my Speech beginneth to fail me . I will not trouble you with much , although something more I must say unto you , which I hope ye will remember when I shall sleep in the Dust . Your first and chiefest Duty must always be for the service of your God. If ye will daily observe the benefits which he sendeth you , ye cannot chuse but thank him daily for his Blessings . Let it be your care to ground your actions upon his written Law. Undertake nothing which is not warranted by his Word : and go forward in nothing by unlawful means , or to a bad intent . Begin all in him , and continue in him , and end in him ; and he himself will be your Reward . If ye always preserve Religion in your hearts , ye will always have quietness and content in your minds . First make him your God , and then distrust not his Providence ; no nor his love and compassion while ye remain his Children . In whatsoever vocations ye shall lead your lives , be sure that ye be conscionably industrious and laborious in them ; and then leave the event and the blessing to his good pleasure . I would sain have you be his Children much more than ye are mine : for ye have nothing from me but your sin and corruption ; but from him you must expect both grace and glory . If therefore ye strive to bless and magnifie your God , ye may be sure that your God will both bless and glorifie you his Children . Remember that the blessing of the Lord maketh rich ; and he addeth no Sorrow with it , Prov. 10. 22. Take heed therefore to your selves , and let him be in all your thoughts ; for even for them ye must account at his great Tribunal . Take heed unto your Words , that they give none offence either to God or Man. There is a sort of people who bless with their mouths , but they curse in their inward parts , Psal . 62. 4. I would not have you be of the number of them : for as they love cursing , so it shall happen unto them : they delight not in blessing , therefore shall it be far from them , Psal 109. 17. As they cloath themselves with cursing like as with a Garment , so it shall come into their Bowels like Water , and like Oyl into their Bones , vers . 18. Take heed also unto your Actions , that there be not wickedness in the intent , nor sin in the prosecution of them : for howsoever they shall appear in the Fye of the World , they will be strictly and justly examined by the righteous judge . First be ye sure that ye bless your God , and then ye may expect a blessing from him . When ye have eaten and are full , then ye shall bless the Lord your God , Deut. 8. 10. Remember the Congregation of Israel , how they blessed the Lord God of their Fathers , and bowed down their heads , and worshiped the Lord , 1 Chr. 29. 20. Remember how the Levites encouraged the People unto it , and said unto them , Stand up , and bless the Lord your God for ever and ever , and blessed be thy glorious Name , which is exalted above all blessing , and praise , Neh. 9. 5. Remember how the Psalmist moved them unto it when he cryed , O bless our God ye people , and make the voice of his praise to be heard , Psal . 66. 8. Be thankful unto him , and bless his Na●● Psalm 100. 4. Remember how David resolved , ●●ying , I will bless the Lord , which hath given me counsel , Psal . 16. 7. Remember how he decreed , saying , I will bless thee while I live , I will lift up my hands in thy Name , Psal . 63. 4. Remember how he encouraged his Soul to this Duty , saying , Bless the Lord O my Soul , and all that is within me bless his holy Name , Psal . 103. 1. Bless the Lord O my Soul , and forget not all his benefits , vers . 2. Who forgiveth all thine iniquities , who healeth all thy disease , vers . 3. Remember how he practised it when he blessed the Lord before all the Congregation , and said , Blessed be thou Lord God of Israel , our Father for ever and ever , 1 Chr. 29. 10. Thine , O Lord , is the greatness , and the Power , and the Glory , and the Victory , and the Majesty ; for all that is in the Heaven , and in the Earth is thine : Thine is the Kingdom , O Lord , amd thou art exalted as head above all , vers . 11. Both Riches and Honour come from thee , and thou reignest over all ; and in thine hand is power and might ; and in thine hand it is to make great , and to give strength unto all , vers . 12. Now therefore our God we thank thee , and praise thy glorious Name , vers . ●3 And remember how Ezra blessed the Lord , the great God ; and all the people answered , Amen , Amen , with lifting up their hands ; and they bowed their heads , and worshiped the Lord , with their Faces to the ground , Neh. 8. 6. Thus if ye bless him , if ye love him , if ye honour him , if ye obey him , he will so bless you , that ye shall delight in his Service , and be filled with his Goodness . Carry in your minds those words of the Psalmist , Blessed is every one that feareth the Lord , that walketh in his ways : For thou shalt eat the labour of thine hands : happy shalt thou be , and it shall be well with thee , Psal . 128. 1 , 2. Blessed is the Man that trusteth in the Lord , and whose hope the Lord is , Jer. 17. 7. Remember how after the Death of Abraham , God blessed his Son Isaac , Gen. 25. 11. So he may you , and so he will you , when I , your poor feeble Mother , am stretched forth , and returned to the Earth ; i● ye will hear his voice , and observe his statutes . If so you will do , then the Lord your God will bless you in all the works of your hands , which ye shall do , Deut. 14. 29. He who created man in his own Image both Male and Female , and bless●d them , Gen. 1. 27 , 28. Even the same Lord will bless you , if ye be Righteous , Psal . 5. 12. And with favour be will compass you as with a Shield , Psalm 115. 13. He will bless them that fear him , both small and great , 2 Tim. 4. 6. And now my Children , I have not much more to say to you ; for the time of my departure is at hand . If you do heartily love your God I know that ye will affectionately love each other : Ye will be observant to your Guardians , and Instructors : Ye will be courteous unto all . Be not dismayed at any Cross or Affliction ; at any loss or poverty which may fall upon you : Mat. 6. 33. but seek ye first the Kingdom of God , and his Righteousness ; and then all other things shall be added unto you . Deut. 28. 8. Then the Lord shall command the blessing upon you , both in your store-Houses , and in all that ye set your hands unto . Exod. 23. 25. He shall bless your Bread and your Water and take away sickness from the midst of you . Deut. 28. 3. Blessed shall ye be in the City , and blessed shall ye be in the field . vers . 4. Blessed shall be the fruits of your bodies , and the fruits of your grounds , and the fruits of your Cattel , and the increase of your kine , and the flocks of your sheep : vers . 5. Blessed shall be your basket and your store . vers . 6. Blessed shall ye be when ye come in , and blessed shall ye be when ye go forth . c. 7. 13. The Lord will love you , and will bless you , and multiply you : He will also bless the fruit of the Womb unto you , and the fruit of your Land , and your Corn , and your Wine , and your Oyl , and the increase of your kine , and the flocks of your sheep in the places where ye shall live . c. 28. 12. He will open unto you his good treasure ; the Heaven to give the rain unto your land in his season , and to bless all the work of your hands : and ye shall lend unto many , and ye shall not borrow . Gen. 49. 25. He shall help you , and bless you with the blessings of heaven above ; blessings of the deep that lyeth under , and blessings of the breasts , and of the Womb. And that he may thus bless you , the same Lord direct your hearts , and preserve you in his Blessing . All that I can do now , is to pray for you ; and my weakness will hardly permit me to do that : Yet so long as I can speak I trust I shall pray , and in my petitions remember both my self and you . While I am yet alive , it is my duty to pray for you , and it is your duty also to pray for me . The Lord grant that we may all do what he requireth at our hands ▪ Do not ye grieve too much , that I am so near my rest : For it is the Decree of my God , and the longing expectation of my wearied self . The Lord give you patience to endure this Affliction : and the Lord give me patience and perseverance unto the end . 1 King. 2. 2 , 3. Now I go the way of all the Earth : Keep ye the charge of the Lord your God , to walk in his ways ; to keep his statutes , and his Commandments and his judgments , and his testimonies , as it is written in the Scriptures , that ye may prosper in all that ye do , and whithersoever ye turn your hands . Deut. 33. 7. The Lord give you the blessing of Judah , and hear your voices ; and let your hands be sufficient for you ; and let him be an helper to you from your Enemies . And the Lord give you the blessing of Benjamin : vers . 12. The Lord cover you all the day long , and dwell between your shoulders . And the Lord give you the blessing of Joseph : v. 13. Blessed of the Lord be your Land for the precious things of Heaven ; for the dew , and for the deep that coucheth beneath ; v. 14. and for the precious Fruits brought forth by the Sun ; v. 16. and for the precious things put forth by the Moon ; and for the precious things of the Earth , and fulness thereof ; and for the good will of him that dwelt in the bush . v. 27. The eternal God be your Refuge , and underneath you the everlasting Arms. 2 Sam. 7. 26 , 29. And now , O Lord God , let it please thee to bless the House of thy Servant , and with thy blessing let the Family of thy Servant be blessed for ever . Deut. 26. 15. Look down from thine holy Habitation from Heaven , and bless them . Psal . 67. 1. O my God , be merciful unto them , and bless them , and cause thy face to shine upon them . And now ( with Jacob ) I have made an end of commanding you ; and ready I am to gather up my Feet into the Bed , and to yield up the Ghost , and to be gathered unto my Fathers , Gen. 49. 33. Only come ye near , my dear ones , that I may kiss you , and that my cold and clammy hands may be laid upon your heads , that I may once more bless you and die . Fare well my pretty ones ; farewell the children of my dear affection I must leave you , and I hope I shall leave my God with you , who will be unto you a Father of mercies , and a God of all consolation , 2 Cor. 13. 11. Once more farewell . Love as brethren ; and the God o●… and peace be with you , 1 Pet. 3. 8. The Lord Jesus Christ be with your Spirits . Grace be with you all , Amen , 2 Tim. 4. 23. Man giveth up the Ghost ; and where is he ? AMong the many serious and weighty Questions , which a sober considering Person may propound unto himself ; that is of none of the least concernment , which is mentioned by the Holy Man Job , Chap. 14. verse 10. Yea , Man giveth up the Ghost and where is he ? We may take the words asunder , and consider them apart . Yea , and as much as to say , it is a Truth past all doubt , there is no nay to be said to it ; it is sealed with Yea , and Amen ; for it shall certainly come to pass , at some time or other , that Man must give up the Ghost ; and as much as to say , his Soul shall be separated from his Body ; Those two loving twins being at the point of Death to go several ways , they must part at last . And for as much as it is evident to sense , that the body returns to the dust , what way the Soul taketh , is the great Question ; as followeth , Man giveth up the Ghost ; and where is he ? Or what becometh of his Soul , when it hath once taken its leave of the body ? This Question may more easily , than comfortably be answered by most , thus , every separated Soul goes either to Heaven or Hell. But , alas ! those two places are not more distant , than different in their Natures . Heaven is a place of eternal happiness , Hell is a place of everlasting Misery . And therefore , O my Soul , it is both good and necessary , that thou shouldst think before hand , what will be the place of thy future abode . The Body which is the Souls present habitation ; it is not ( as Job speaketh , ) a body of Brass , but a body of Clay ; and therefore when the stroke of death shall knock that earthen Vessel in pieces , where then Oh my Soul ▪ will be thy next lodging ? Either thou must lye down in everlasting burnings , or else rest upon the Mountain of My●rh , and the Hill of Frankincense , with sweet Jesus . Man when he hath , ( as an ●hireling ) accomplished his day , ought seriously to consider of the approaching Night . And seeing it may be said , ( as of Ephraim thou hast here and there a gray hair upon thy head , and the shadows of the Evening are lengthened out ; it is neither safe nor prudent , Oh my Soul , to be serious about trifles , or to trifle about serious things . Before the great and terrible day of account , therefore , Oh my Soul , do thou call thy self to account , and ask these questions of thy self , Canst thou think of going to Hell with comfort ? Or can the thoughts of Heaven be any otherwise comfortable , than as thou believest it to be thy Heaven ? Canst thou rejoice , when thou thinkest how many shall put on Crowns of Glory , and yet thy self have no part , or lot in that matter ? Art thou deeply convinced , Oh Man , what ● glittering and a glorious Divine Ray , doth quicken , actuate , and ennoble that Lump of Atoms , which thy Body is composed of ? And when that Body of thine shall be crumbled into Ashes , by one touch of the Almighty , hast thou forethought what shall become of that immortal In-mate , which for a little season hath been cloystered up in thy clay Breast ? And dost thou soundly believe , that there is a future state of Infinite joy , and eternal Sorrow ? And hast thou throughly pondered the certain uncertainty of all temporal Enjoyments ? And art thou heartily perswaded , that Heaven is only worth the looking after ? What sayest thou to these things , Oh my Soul ? Let the matter be urged home , is everlasting damnation by all means possible , to be prevented ? Or may Hell be supposed to be a tolerable Habitation ? Or can a poor guilty Worm endure with ease , the burden of infinite Wrath ? Or is endless glory no whit desirable ? Or will it not repent thee , Oh my Soul , hereafter , when it is too late , if thou now neglect so great Salvation , as is freely offered to thee in Christ Jesus ? Dost thou know , Oh Man , that thou must shortly give up the Ghost ? And yet hast thou not had one serious deep thought , what place of entertainment thy naked Soul shall find in another world , when it is stript of its present fleshly case and cloathing ? Oh press thy Soul hard with these thoughts , how it is like to go with thee , when thou first steppest into Eternity ? What sayest thou , Oh my Soul , are the things of time only or chiefly to be minded ? And are the precious things of Eternity utterly to be forgotten , or disregarded ? Hath the infinitely wise and gracious God , only given thee opportunities and abilities to desire , and hasten thy eternal ruin ? And hast thou no time , capacity , understanding , or will , to work out thy Salvation , with fear and trembling ? Canst thou once suppose , thou shalt ever be an Inhabitant upon the Earth ? Or is the Earth , with the sensual delights thereof , which thou must certainly forego , more valuable than Heaven , with its fulness of joy , and pleasures for evermore ? Or if thy judgment be clear in this case , why doest thou no more think upon , love , and long to be dissolved , and to be cloathed upon with that house , which comes down from Heaven ? Will the enjoying of sinful pleasures , or empty lying vanities , for ● few minutes , recompence the loss of Heaven ●t self ? Can any thing be counted an advantage , when the Soul loseth God , and it self , ●n the getting of it ? Or can any thing be had upon Earth , that will hold ever ? Awake , Oh my drowsie Soul , and let thy Conscience and Conversation , no longer contradict one the other . ●f thou judgest Heaven to be Heaven indeed , and one moments Communion with God , more ●orth than ten thousand Worlds ; then let thy Conversation be now in Heaven , that thy Con●cience may not hereafter witness against ●hee . Or tell me plainly , Oh my Soul , ●ost thou pretend that thou art really willing to ●o to Heaven , and yet art unwilling for the pre●ent , through thy weakness of Faith , to leave this Earth , with all the sensible comforts of it ? Or ●oth thy natural timorousness , or unpreparedness , ●ut a check to the vehemency of thy Desires ? Or , ●hat is it , that thou so much stickest at ? Is there ● Lion in the way ? Wouldst thou not be detained , one day , one minute , or moment longer from drinking thy fill at the Fountain of Living Waters , and yet art afraid to pass over that narrow darksome Bridge of Death which leadeth thereunto ? Indeed ▪ Death is the King of Fears ; but yet a Serpent without a Sting , may safely be put into thy Bosom . Thou art then willing to be with thy glorious Redeemer upon the Throne , only the sad Thoughts of giving 〈…〉 thy tender Flesh to be meat for the Worms , th●…thing startles thee . But weigh the matter well 〈…〉 thou be for ever happy , and not be with Christ ●…st thou be where Christ is , and not die ? Well th●… w●●●om death , tho' not for thine own sake , yet for his sake whose Messenger thou art , and who hath sent thee to fetch me home to himself ; with whom I shall be , as soon as ever I am but parted from thee . Then I shall with joy look back upon thee , O sad Messenger , and triumph over thee , saying , Oh Death , where is thy Sting ? Oh Grave , where is thy Victory ? But thanks be unto God , who hath given me the Victory , through our Lord Jesus Christ . Oh Death , though thy looks be terrible , and thy last gripe pa●nful , yet is thy Message comfortable ; and I was more afraid than hurt : For I see , though thou leadest me through a dark Entry , yet it is my Fathers House . And as soon as I had passed from thee , or ever I was aware , my Soul made me like to the Chariots of Aminadib . So come , Lord Jesus , come quickly . He 's carry'd by Angels into Abraham's Bosom . Sermon II. Luke XVI . 32. And it came to pass that the Beggar died , and was carryed by the Angels into Abraham's Bosom . The whole Parable runs thus : THere was a certain Rich Man , which was cloathed in purple and fine Linnen , and fared sumptu●●sly every day . And there was a certain Beggar nam●● Lazarus , which was laid at his Gate full of sores , ●ed desiring to be fed with the crumbs which fell from ●e Rich Man's Table ; moreover , the Dogs came and ●●ked his Sores . And it came to pass that the Beggar ●ed , and was carried by the Angels into Abraham ' s ●●som : The Rich Man also died , and was buryed . ●nd in Hell he lift up his Eyes being in torments , and ●th Abraham afar off , and Lazarus in his Bosom , &c. Dearly Beloved , In my Discourse upon these words , I will not be over tedious , but with as much brevity as I can I will unfold some of the weighty Truths contained therein . And the Lord grant that they may be of general use to all persons that shall either read or hear them . These words have Relation unto the precedent Verses in this Chapter , wherein our Saviour Christ , from the thirteenth to the seventeenth verse , reproveth the Covetousness of the Pharisees , by shewing unto them , that no man can serve two Masters , that is , God and Riches . All these things heard the Pharisees , which were covetous , and they mocked him : Whereupon he aptly and fitly taketh occasion to relate this Parable of the Rich Man and Lazarus . Hearken therefore now , and I will speak of a great Rich Man , that flourished here on Earth ( as a learned Divine observes , ) In all pomp and abundance , that shined in courtly purple Robes , that was cloathed in Byssus and fine Silk , and fared deliciously , that was lodged softly , that lived pleasantly . But understand what became of this Rich Man ; his years being expired , and his days numbred , and his time determined , he was invited to the fatal Banquet of black ugly Death , that maketh all men s●bject to the rigour of his Law ; his Body was honourably buried , in respect of his much Wealth : but what became of his Soul ? That was carried from his Body to dwell with the Devils ; from his purple Robes to burning Flames , from his soft Silk and white Byssus to cruel pains in black Abyssus , from his Palace here on Earth , to the Palace of Devils in Hell ; from Paradise to a ●ungeon , from Pleasures to Pains , from Joy to Torment , and that by hellish means , damned Spirits , into the infernal Lake of bottomless Barathrum , where is wo , wo , wo ! And where is weeping and wailing , and gnashing of Teeth , Mat. 25. The wicked shall be turned into Hell , and all the people that forget God , Psalm 6. Hearken also of a certain poor Beggar clothed in rags , with miseries pained , pained with griefs , grieved with sores , sorely tormented , unmercifully condemned , lying at this Rich Mans Gate , desiring to be refreshed but with the Crumbs that fell from the rich Man's table , the dogs had more pity than this rich man , on this distressed creature , for they came to visit him , they came to comfort him , they came and licked his sores . Well , his time being also determined , he went the way of all flesh , and death was the finisher of all his miseries and griefs ; Vita assumpsit mortem , ut mors vitam acciperet ; He died once , to live for ever . And what became of his soul ? it was carried from his body to his Master , from a House of Clay , to a house not made with hands , from a wilderness to a Paradise , from an ●arthly prison , to a heavenly Palace , from the richmans gate , ●o the City of the great God , from pains to pleasures , from ●iseries to joys , from Adams corruption , to Abrahams ●osom . It was carried by Angels into the Quires of Angels , to have his being and moving in the very moving Heavens with God himself . Where is life , food and abundance , and glory , and Health and peace , and eternity , and all good things : all above all that either can be ●ished or desired : And this is the subject that I shall ●●w speak of . And here let it please you to con●●der the argument of this Scripture , which is ●wofold : First , Our Saviour Christ hereby adviseth all ●ch men to be merciful to their poor Brethren in ●is Life , lest they find no mercy in the life to ●ome . Secondly , He doth comfort all poor men , that although they are afflicted in this life with great miseries and calamities , yet they shall be comforted in the life to come , and rest in Abraham's bosom . And here observe what one formerly Notes , viz. That if Jesus Christ had said only thus much , There was a certain Rich man that fared sumptuously daily , and a certain Beggar laid at his Gate full of sores : The wicked would have straightway inferr'd that the rich man was the happy man , for at the first view it seems to be so ; But take all together and you 'l quickly see that there is no man in a worse condition than this miserable wretch . ( 2. ) That if a man would judge of persons according to outward appearance , he shall very often take his mark amiss . Here is a man to outward appearance , appears the only blessed man ; better by half than the Beggar , in as much as he is rich , the Beggar poor : he is well clothed , but peradventure the Beggar is naked ; he hath good food , but the Beggar would be glad of Dogs meat ( and he desired to be fed with the Crumbs of the Rich Man's Table , ) the Rich man fares well every day , but the Beggar must be glad of a bit when and where he can get it . O! who would not be in the Rich man's state ? A wealthy man sorts of new Suits , dainty Dishes every day : enough to make one , who minds nothing but his belly and his back , and his lusts , to say , O that I were in that mans condition ! Oh that I had about me , as that man hath ! then I should live a life indeed ; then should I have hearts ease good store ; then should I live pleasantly , and might say to my Soul , Soul , be of good chear , eat , drink , and be merry , Luke 12. 19. thou ●ast every thing plenty , and art in a most blessed condition . But if the whole Parable be well considered , you will see Luke 26. 15. that that which is had in high estimation with men , is an abomination to God. And again , John 16. 20 , 21 , 22. that condition that is the saddest condition , according to outward appearance is oft-times the most excellent ; for the Beggar had ten thousand times the best of it , though to outward appearance his state was the saddest . Methinks , to see how the tearing Gallants of the World will go strutting up and down the Streets : Sometimes it strikes me with amazement ; surely they look upon themselves to be the only happy men , but it is because they judge according to outward appearance ; they look upon themselves to be the only blessed men , when the Lord knows the generality are left out of that blessed condition ; Not many wise men after the flesh , not many mighty , not many noble are called , 1 Cor. 1. 26. Ah! did they that do now so brag that no body dare scarce look on them ; but believe this , it would make them hang down their heads and cry , Oh! give me a Lazarus's portion . But I 'll proceed to the division of my Text and in this Scripture observe these following parts , ( formerly taken notice of ) viz. The parts of the Text are four . 1. The life of the rich man , in these words , There was a certain rich man , cloathed in purple and fine linnen , and fared sumptuously every day . 2. The life of the Beggar , in these words : Also there was a certain Beggar , named Lazarus , which was laid at his Gate full of sores , &c. 3. The death of the Beggar , in these words ; And it was so that the Beggar died and was carried , &c. 4. The death of the rich man ; The rich man also died and was buried . In the first part , I note these three circumstances . 1. What this Rich Man was , and whether there were any such man or no. 2. What his Apparel was ; not mean or ordinary , but Purple and fine Linnen . 3. That his Diet was not base , nor homely , but delicious , and not once , nor twice , but every day . In the Life of the Beggar , I find four Circumstances . 1. Where he lived : in no Palace or House , but at the Rich mans Gate . 2. How he lived : neither in Health nor Wealth , but miserable , full of Sores . 3. That he desired in this life , not Lordships , or Houses , or Land , or Gold , or Silver , but Crumbs to save his Life . 4. Who shewed the Beggar kindness in his Life ? Not the Rich man , but the Rich mans Dogs , The Dogs came also and licked his Sores . In the death of the Beggar , I note these three Circumstances . 1. What became of his Body being dead ? No mention hereof is made in Holy Scriptures ; it may be it was Buried with little or no respect , because he was a poor man , or else cast into some Ditch , by reason of his Sores . 2. What became of his Soul ? It went not out to Purgatory ( ●or there is no such place ) but it was carried into Abraham's Bosom . 3. By whom ? By Angels . It was carried by Angels into Abraham ' s Bosom . In the Death of the Rich man , I note these two Circumstances . 1. What became of his Body being dead ? It was Honourably Buried because of his great Substance . 2. What became of his Soul ? It went to Hell. He being in torments , lift up his Eyes , and saw Abraham afar off , and Lazarus in his Bosom . Of these successively . And first , in the life of the Rich man , we noted what this Rich Man was , whether there was indeed any such man or no : Wherefore here may a Question arise , whether this be a Parable or History : The Writers hereof do not agree . Marlorat saith , Quanquam quibusquam haec simplex Parabola esse videtur , tamen quia his Lazari nomen exprimitur , rem gestam narrari probabile ; Some are of that mind , that this is a Parable , yet because ( saith he ) Christ twice expresseth the name of Lazarus , it argueth , that he spake of a thing that was so done indeed . Likewise saith Franciscus Lambertus , Credendum magis esse historiam & exemplum verum quàm Parabolam ; It must be believed that this is rather a History , and a true Example than a Parable . But Theophilactus is of a contrary opinion , who saith , Parabola haec est & non vera historia ; This is a Parable and no History . Erasmus also saith , that it is but a Parable , whereby Rich Men may learn to be merciful to their poor Brethren , that they may speak for them in the day of Vengeance and Wrath. Many Writers there are also , that rather aiming at the Arguments and Observations herein , have not set down their Judgments , whether it be a Parable or History : Therefore it might seem Wisdom in me to suspend my judgment also herein , especially , since Marlorat saith , Paru● re●ert , ut tam sit Parabola , an Historia , modo summam doctrinam teneant lectores . It greatly skilleth not whether it be a Parable or History , so that we duly consider the Doctrine herein . But because it is requisite that I also shew my Opinion , I will return my Verdict , according to my Evidence : And therefore in naked truth I find and hold that it is a Parable : And my Reasons are these two : First , because our Saviour in the beginning of this Chapter , doth relate a Parable of the Rich Man that had a Steward , &c. therefore he continueth in this Chapter to open his mouth in Parables , according to the Prophet , I will open my mouth in Parables , and shew dark sentences of old time . Secondly , because the Rich Man cryed out of Hell unto Abraham , and Abraham answered the Rich man ; which needs must be understood Parabolically : For the Damned in Hell cannot see nor hear the Saints that are in Heaven , neither by reason of the distance of place , and also because of many Sphears and Orbs that are betwixt Heaven and Hell , neither shall they see nor know what is done there . And again , Abraham's throat is dry , and cleaveth to the Roof of his Mouth : Therefore he cannot speak so loud as to be heard out of Heaven into Hell. Therefore it is but a Parable . Secondly , let us consider what his Apparel was , Purple and fine white , as some will have : But we read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although some take it for fine Flax , yet let it here be understood of Silk . There was a very great difference betwixt the Apparel of John the Baptist , and this Man ; John's Rayment was Camels Hair , with a Leathern Girdle about his Loins , which did Argue Repentance and Mortification in him ; but this Rich Mans Apparel was Purple and fine Silk ; whose outward Apparel did argue the Pride at his Heart : The outward Habit for the most part resembles the inward Habit and condition of the Mind . Pride , as saith one , is grounded in the Heart of Man , a Vice most loathsom to God , hateful to Men , and hurtful to the Soul. But let us consider the third Circumstance in the Life of the Rich Man , to wit , what his Dyet was , Deliciously every day : And here we see what the Children of this World delight in , namely , in fulness of Meat , who neglecting the serving of God , have given themselves to serve Bacchus and Venus . Hence one noteth , A gluttonous Person eateth more for Pleasure than Necessity : So did the Rich Man , so did our first Parents , it was not through need or necessity , that they did eat of the forbidden Tree , but through Wantonness , Pleasure , and Idleness . Gluttony is a flattering Devil , and a pleasant sin , and a sweet Poyson , which whoso useth , hath not the use of himself , which who so hath not , hath no sin , for he is all sin it self . Besides , it hath an especial effect , for it doth , as Gregory saith , generate Lust . To be short , it was Gluttony that caused our Parents to transgress . It was Gluttony that caused L●t to commit Incest . It was Gluttony that made Esau to sell his Birth-right . It was Gluttony and Drunkenness that caused Nabal's Death . It was Gluttony that lost Belshasars Kingdom . Be not thou desirous of dainty meats , saith Solomon , For he that loveth Banqueting , shall be Poor , and he that delighteth in Wine , shall not be Rich. But let us a while leave this Rich Man , and consider the second , that which is the Life of the Beggar . There was also a certain Beggar , named Lazarus , &c. And here observe these things : 1. That the Saints of God are a poor contemptible People . There was a certain Beggar : If you understand the word Beggar , to hold forth outward Poverty , or scarcity in outward things , such are Saints of the Lord , for they are for the most part a poor , despised , contemptible People ; but if you Allegorize and Interpret it thus , they are such as beg earnestly for Heavenly food ; this is also the spirit of the Children of God , and it may be , and is a truth in this sense , though not so Naturally gathered from this Scripture . 2. That he was laid at his Gate full of Sores : These words hold forth the Distempers of Believers , saying , he was full of Sores ; which may signifie the many Troubles , Temptations , Persecutions and afflictions in Body and Spirit , which they meet withal while they are in the World ; And also the Entertainments they find at the hands of those ungodly ones , who Live upon the Earth . Whereas it is said , he was laid at his Gate full of Sores . Mark , he was laid at his Gate ; not in his House , that was thought too good for him , but he was laid at his Gate full of Sores : From whence Observe , that the Ungodly World do not desire to entertain and receive the poor Saints of God into their Houses ; If they must needs be somewhere near unto them , yet they shall not come into their Houses : Shut them out of Doors ! if they will needs be near us , let them be at the Gate . And he was laid at the Gate full of Sores . 2. Observe , that the World are not at all touched with the afflictions of God's Children ▪ for all they are full of Sores , a despised , afflicted , tempted , persecuted people , the World doth not pity ; no , but rather labour to aggravate their Trouble by shutting them out of Doors , sink or swim , what cares the World ? they are resolved to disown them , they will give them no Entertaiment ; if the lying in the streets will do them any good , if hard Usage will do them any good , if to be disowned , shut out of Doors , rejected of the World will do them any good , they shall have enough of that , but otherwise , no Refreshment , no Comfort from the World : And he was laid at his Gate full of Sores . Poor Lazarus ! What , lying at a Gate ▪ and full of Sores too ? Would not this Rich Man afford thee some out-house to lie in , to shroud thee from Storms and Tempests ? no : would not his servants pity thee ? no : would not his Children speak for thee ? no : Would not his Wife intreat her Husband for thee ? no : Hadst thou ever done them any wrong ; no : But , Lazarus , it may be thou art stout , and often-times Beggars will be chusers ; thou perhaps wouldest have some great Alms , or Copy-hold , some Farm of this Rich Man ? no : Or thou wouldest have some delicate Meat ? no ▪ Many Dishes ? no : Or thou wouldest sit at the Table with his Sons and Servants ? no , no : What is it then that thou dost desire ? Nothing but Crumbs to refresh my Soul ; nothing but Crumbs to save my Life : Nothing but Crumbs , Crumbs , that fall from the Rich Man's Table : I know that he fared Plentifully , and that he may well spare them . What shall I say of the hardness of this screwing Rich Mans Heart ? Let me speak for Lazarus unto the Rich Man ; yet I shall but asi●am comere , ( as one well observes ) get nothing of this hard Fellow . I have a Message unto thee , O thou Rich Man , from the great God of Heaven , and he doth desire thee that thou respect the Beggar that lyeth at thy Gate pained with sores , pained with grief , and even starved through Hunger : And I beseech thee in Gods stead , that thou have pity on this Beggar , as God shall have pity , mercy , and Compassion on thee , and look what thou layest out , it shall be paid thee again . But he answered I warant you he is some Runnagate Rogue , and so long as he can be mantained by such easie means , he will never take any other Trade upon him : Nay , but good Sir , let please you only to behold this Poor Creature ; which suppose it were granted : and he coming to the Gate where this wre●ched Object lay , seeing him bewrayed with sores , betattered with Rags , and the Dogs licking him , stopping his Nose , with a squeamish Face , and disdainful look , began to say unto him : I see thou art some lewd Fellow , that such Miseries happen unto thee , and such Plagues come upon thee ; it is not for thy goodness , or Righteousness , that these Afflictions light on thee . But he reply'd , O good Master , some Comfort , good Master , some Relief ; good Master , some Crumbs to save my Life , I shall die else , and starve at your Gate ; good Master , I beseech you for Gods sake , I beseech you for Christs sake , take some Pity , some Compassion , some Mercy on me . But he with an Angry look , disdaining Lazarus , said : Away hence thou Idle Rogue , not a penny , not a Morsel , not a crumb of Bread ; and so stopping his Nose from the scent , and his Ears from the Cry of Lazarus , returned unto his stately Palace : And this Poor mans Throat being dry with Crying , his Heart fainting for want of Comfort , his tongue cleaving to the roof of his mouth , being worn out with Fastings and miseries , starved at the Rich Mans Gate . Now , must I speak for dead Lazarus against this Rich Man. Nam si hi tacuissent , nonne lapides clamabunt ; if I should hold my peace , the very stones would cry . O thou Rich Miser , and more than cruel wretch , Lazarus is dead , he is dead at thy Gate , and his Blood shall be upon thee , thou shewedst no Mercy unto him , no Mercy shall be shewed to thee , thou stoppedst thy Ears unto his cry , thou shalt cry and not be heard . It is inhumane Wickedness to have no Compassion on distressed Lazarus , but most of all , to let him starve at thy Gate for want of Food . What did be desire of thee but only Crumbs to save his Life ? Is it not a small thing , I pray thee , that thou having abundance of Meat , shouldst see him starve for Bread ? That thou flourishing in Purple and Silk , would see Lazarus lye in Rags ? That thou seeing even thy Dogs have pity on him , thou wouldst have no pity upon him thy self ? What Eyes hadst thou that wouldest not see his Sores ? What Ears hadst thou , that wouldest not hear his cry ? What Hands hadst thou that would not be stretched out to give , What Heart hadst thou that would not melt in thy Body ? What Soul hadst thou , that would not pity his silly Soul , this wretched Body , poor Lazarus ? If the stones could speak , they would cry , fie upon thee : If thy Dogs could speak , they would condemn thee of unmercifulness : If dead Lazarus were here , his Sores would bleed ▪ afresh before thy face , and ●ry in thine Ears , that thou art guilty , guilty of his Blood , and that thy sin is more than can be pardoned . Why should not I tell thee the Portion that is prepared for thee ? This shall be thy Portion to drink : Let thy days be few , and let another take thine Office : Let thy Children be Fatherless , and thy Wife a Widow : Let thy Children be Vagabonds and beg their bread , let them seek it also out of desolate places ; let the Extortioner consume all that thou hast and let the stranger spoil thy Labour : Let there be no Man to pity thee , nor to have compassion on thy Fatherless Children : Let thy Memorial be clean forgotten , and in the next Generation let thy Name be clean put out : Let him be an accursed Example to all the World : Let him be cursed in the City , and cursed in the Field ; let him be cursed when he goeth out , and when he cometh in ; let him be cursed when he lyeth down , and when he riseth up : Let all Creatures , and the Creator himself forsake him , Angels reject him , Heavens frown at him , Earth open thy Mouth , Hell receive him , Spirits tear him , Devils torment him , let no mercy be shewed unto him that shewed no mercy ; Thus shall the miseries of Lazarus be revenged by the just plagues that shall justly fall upon the Rich man's head . Secondly , In the Life of Lazarus I noted how he lived , to wit , miserably and full of Sores , and yet this rich Man would not pity him . Christ could not of his mercy but cure the Leper , when he saw him full of Sores and Leprosie ; and Elisha could not but out of Humanity teach Naaman the Assyrian to wash himself in Jordan , that he might be whole , but this rich Man would not help the poor Beggar , neither by his counsel , Purse , Table , or Crumbs , but let him alone to pining Misery at his Gate . Here we note in the person of Lazarus , the great miseries and Afflictions that the Church of God doth endure in this World. Great are the troubles of the Righteous , saith David ; not small or few , but great and many , Psalm 34. Again , He will throughly purge his floor , not slightly , nor by halves ; thorowly , Mat. 3. And he will search Jerusalem with Candle-light , lest he should over-slip any wickedness therein . And further to prove this , we have many examples in the Scripture , but that well known out of Job , may not be omitted , whose miseries were more than many , and intolerable : As first , he being a just man , and one that feared God , to be thus plagued : For when one Messenger was relating tragical News to him , there came another on the neck of him , like the waves on the Sea. While he was yet speaking , there came another ; While the other was yet speaking , there came another ; yet this good Man had not so much as an hours respite to breath , or to receive comfort and consolation by any means : His goods were lost , his Body plagued , his Servants slain , his Sons were dead , and no Creature left alive to comfort him , but only a froward Wi●e to grieve and vex his heart . Miseria est copia tribulationis , & inopia consolationis , quando multifariè quis patitur : & a nomine relevatur ; Misery is then a Sea of tribulation , and scarce a drop of consolation , when a Man is oppressed many ways , and relieved by no means . Thirdly , In the Life of the Beggar we noted what he desired in this life , Crumbs , desired to be refreshed with the Crumbs that fell from the rich man's Table . By these words our Lord Jesus doth shew us the frame of a Christians heart , a●d also the heart and carriage of worldly men towards the Saints of the Lord. The Christian's heart is held forth by this , that any thing will content him while he is on this side Glory ; And he desired to be fed with the Crumbs , the Dogs meat , any thing ; I say a Christian will be content with any thing , if he have but to keep life and soul together ( as we use to say ) he is content , he is satisfied ; he hath learned , if he hath learned to be a Christian , to be content with any thing ? as Paul saith , I have learned in whatsoevir state I am , therewith to be content . He learns in all conditions to study to love God , to walk with God , to give up himself to God ; and if the Crumbs that fall from the Rich mans Table will but satisfie nature , and give him bodily strength , that thereby he may be the more able to walk in the way of God , he is contented , and be desired to be fed with the Crumbs that fell from the Rich man's Table . But mark he had them not ; you do not find that he had so much as a Crumb or scrap allowed unto him . No , then the Dogs will be beguiled , that must be preserved for the Dogs . From whence observe , that the ungodly world do love their Dogs better than the Children of God ; you 'll say that is strange : It is so indeed , yet it is true , as will be clearly manifested ; as for instance , how many pounds do some men spend a year on their Dogs , when in the mean while , the poor Saints of God may starve for hunger ? they will build Houses for their Dogs , when the Saints must be glad to wander , and lodge in Dens and Caves of the Earth , Heb. 11. 38. and if they be in any of their Houses , for the hire thereof , they will warn them out , or Eject them , or pull down the House over their heads , rather than not rid themselves of such Tenants . Again , some men cannot go half a mile from home , but they must have Dogs at their he●ls , but they can very willingly go half a score miles without the society of a Christian . Nay , if when they are busie with their Dogs , they should chance to meet a Christian , they would willingly shift him if they could : they will go on the other side the Hedge or the way , rather than they will have any society with him ; and if at any time a Child of God should come into a House where there are but two or three ungodly wretches , they do commonly wi●h either themselves or the Saints out of doors ; and why so ? because they cannot down with the society of a Christian : though if there come in at the same time a Dog , or a Drunken swearing wretch , which is worse than a Dog , they will make him welcom , he shall sit down with them , and partake of their Dainties . And now tell me , you that love your sins and your pleasures , had you not rather keep company with a Drunkard , a Swearer , a Strumpet , a Thief , nay a Dog , than with an honest-hearted Christian ? If you say no , what means your sour carriage to the People of God ? Why do you look on them as if you would eat them up ? yet at the very same time , if you can but meet with your Dog , or a drunken companion , you can ●awn upon them , take acquaintance with them , if it be two or three times in a Week : But if the Saints of God meet together , pray together , and labour to Edify one another , you will stay till Doomsday before you will look into the House where they are . Ah Friends , when all comes to all , you will be found to love Drunkards , Strumpets , Dogs , any thing ; nay to serve the Devil , rather than to have loving and friendly Society with the Saints of God. The Dogs came and licked his sores . The Rich Man's Dogs by licking Lazarus , taught their Master to have mercy on him , but he would not , therefore he had worse than a doggish Nature , and cruel Heart . But here first we note God's Providence toward his Children , he will have them comforted and fed , though by dumb and only sensible Creatures ; so the Dogs here came and licked Lazarus's sores . So Elias was fed by Ravens to save his life , 1 Kings 19. 4. And thou shalt drink of the River : and I have commanded the Ravens to ●eed thee there . But again , Secondly , In that , Dogs came and licked Lazarus ' s Sores , when the Rich Man himself forsook him , we observe that sensible dumb Creatures of the Earth ( are in their kinds ) better ▪ than many men . Therefore it is that God complaineth by the mouth of the Prophet ; The Ox knoweth his owner , and the Ass his Masters Crib , but my People will not know me , saith the Lord. So the Dogs here knew Lazarus to be pained ▪ but the Rich man would not vouchsafe to know him : Therefore his own Dogs condemned him of merciless Cruelty . Here Beloved , you may see not only the afflicted state of the Saints of God in this World , but also , that even Dogs themselves , according to their kind , are more favourable to the Saints than the sinful World ; though the ungodly will have no mercy on the Saints , yet it is ordered so that these Creatures , Dogs , Lions , &c. will. Though the Rich Man would not entertain hi● into his House , yet his Dogs will come and do him the best good they can , even to lick his running Sores . It was thus with Daniel , when the World was against him , and would have thrown him to the Lions to be devoured : the Lions shut their mouths at him ; so that there was not that hurt befel to him as was desired by the Adversaries , Dan. 6. But now let us consider the Third Part , which is the Death of the Beggar . It was so that the Beggar died . Here is the adage fulfilled , Mors optima rapit , deterrima relinquit . Now must I speak of Tragical matters , of Funerals and Obsequies , of Dissolution and Death . This Beggar died , that represents the Godly ; and the Rich Man died , that represents the Ungodly : From whence Observe , neither Godly nor Ungodly must live always without a change either by Death or Judgment : The good man died , and the bad man died ; that Scripture doth also back this Truth , that good and bad must die , marvellous well , where it is said , And it is appointed to men once to die , and after that the Judgment , Heb. 9. 27. Now , when it is said , the Beggar died , and the Rich man died , part of the meaning is , they ceased to be any more in this World I say , partly the meaning is so , but not altogether , though it be altogether the meaning , when some of the Creatures die , yet it is but in part the meaning , when it ▪ is said , that Men , Women , or Children die ; for there is to them something else to be said more than a barely going out of the World ; for if when unregenerate Men and Women die , there were an end of them , not only in this World , but also in the World to come , they would be more happy than now ; for when ungodly men and women die , there is that to come after Death , that will be very terrible to them , namely , to be carryed by the Angels of Darkness from their Death-beds to Hell , there to be reserved to the Judgment of the great day , when both Body and Soul shall meet and be united together again , and made capable to undergo the uttermost vengeance of the Almighty to all Eternity . Ah , Beloved , if this great Truth , that men must die , and depart this World , and either enter into Joy , or else into Prison , to be reserved to the Day of Judgment , were believed , we should not have so many Wantons walk up and down the streets as there do ; at least , it would put a mighty check to their filthy Carriages , so that they would not , could not walk so basely and sinfully as they do . Belshazzar , notwithstanding he was so far from the fear of God as he was , yet when he did but see that God was but offended , and threatned him for his Wickedness , it made him hang down his head , and knock his knees together , Dan. 5. 5 , 6. If you read the Verses before , you will find , he was careless , and satisfying his Lusts in Drinking , and playing the Wanton with his Concubines : But so soon as he did perceive the Finger of an hand writing , Then ( saith the Scripture ) the King's countenance was changed , and his thoughts troubled him , so that the joynts of his Loins were loosed , and his knees smote one against another . And when Paul told Felix of Righteousness , Temperance , and Judgment to come , it made him tremble . Further , this is a certain truth , that not only the Wicked , but the Godly also must have a time to depart this Life . And the Beggar died ; the Saints of the Lord they must be deprived of this Life also , they must yield up the Ghost into the hands of the Lord their God ; they must also be separated from their Wives , Children , Husbands , Friends , Goods , and all that they have in the World , for God hath decreed it : It is appointed , namely , by the Lord , for Men once to die , and we must appear before the Judgment Seat of Christ , as it is , 2 Cor. 5. 10 , 11. But again , in the Death of the Beggar : First we noted what became of his Soul , It was carried by Angels into Abrahams Bosom . Whereby we learn the Immortality of the Soul. Pythagoras was the first among the Grecians , that taught the Soul was Immortal . The Philosophers also , and Heathen Poets do prove the Immortality of the Soul. Cedit enim retro de terra quod fuit ante In terram , sed quod missum est ex aetheris oris Id rursum coeli fulgentia templa receptant . The part of Man that was made of Earth , went to Earth , and that part as came from Heaven , went to Heaven again . But leaving these , we prove by Scripture the Immortality of the Soul , Man was made a living Soul. Therefore the Soul is Immortal . And here in the Text , Lazarus being dead , his Soul was carried into Abraham ' s Bosom . Here therefore is the damnable Opinion of the Atheists overthrown : For if they deny God , they must also deny that they have Souls , and so consequently that they are not men . But St. John teacheth them , that all things were made by the Word of God , and without it nothing was made ; therefore if they are made they are made by the Word of God , and of a reasonable Soul , which do acknowledge and believe in the Creator . Anima est primum principium vitae per se subsistens , incorporea a● incorruptibilis : The Soul is the first beginning of Life , subsisting of it self , incorporeal and incorruptible . St. Austin , Anima est spiritus , est substantia incorporea , corporis sui vita sensibilis , invisibilis , rationalis , immortalis . The Soul of man is a spiritual , or incorporeal substance , sensible , invisible , reasonable , immortal : For as he also saith , Solu● homo habet animam rationalem : Only Man with an Immortal Soul. Lazarus Soul was carried into Abraham's Bosom , which is a quiet Haven , which the faithful have gotten by the troublesom Navigation of this Life , that is , the Kingdom of Heaven . Here therefore we note that the Souls of the Elect being separated from their Bodies , are presently in Joys , and are carried into Abraham's Bosom ; so called , because it belongeth only to the Faithful . Well then , Lazarus Soul went to Heaven ; and Christ said to the Thief on the Cross , This day shalt thou be with me in Paradise . Not to morrow or next Year , but this day . Therefore the Souls of the Elect being separated from their Bodies , are in Joy and Rest . As also on the other side , the soul of the Rich man and the Damned , after they be separated from their Bodies , are in Hell Torments . And thus much concerning the place whither Lazarus soul was carried , being dead ; namely , into Abraham's Bosom . Lastly , We noted by whom , by Angels : It was carried by Angels into Abraham ' s Bosom . And here an Objection ariseth , viz. If this be so , that the Godly die as well as the Wicked , and if the Saints must appear before the Judgment-seat , as well as the sinners , then what Advantage have the Godly more than the Ungodly , and how can the Saints be in a better condition than the Wicked . Answ . Read the 22d . Verse over again , and you shall find a marvellous difference between them , as much as is between Heaven and Hell , everlasting Joy , and everlasting Torment ; for you find , when the Beggar died , which represents the Godly , he was carried by the Angels into Abraham's Bosom , or into everlasting Joy , Psal . 1. But the Ungodly are not so , but are hurried by the Devils into the Bottomless Pit , drawn away in their Wickedness , Prov. 14. 32. for he saith , And in Hell he lift up his Eyes ; when the Ungodly do die , their misery beginneth , for then appear the Devils like so many Lions , waiting every moment till the soul depart from the Body ; sometimes they are very visible to the dying Party , but sometimes more invisible : But always this is certain , they never miss of the soul , if it do die out of the Lord Jesus Christ , but do hale it away to their Prison , as I said before , there to be tormented and reserved until the great and dreadful day of Judgment , at which day they must , Body and Soul , receive a final Sentence from the Righteous Judge , and from that time be shut out from the Presence of God into everlasting woe and distress . But the Godly , when the time of their departure is at hand , then are also the Angels of the Lord at hand ; yea , they are ready waiting on the ●oul , to conduct it safely into Abraham's Bosom . ● do not say , but the Devils oft-times are very bu●ie doubtless , and attending the Saints in their ●ickness ; yes , and no question , but they would willingly deprive the soul of Glory . But here ●s the comfort , as the Devils come from Hell ●o devour the soul ( if it be possible , at it's de●arture ) so the Angels of the Lord come from Heaven , to watch over and conduct the soul ( in spight of the Devil ) safe into Abraham's bo●om . David had the comfort of this , and speaks it ●orth for the comfort of his Brethren , Psal . 34. ● . saying , The Angel of the Lord encampeth round about them that fear him , and delivereth them . Mark , the Angel of the Lord encampeth round about his Children , to deliver them : From what ? From their Enemies , of which the Devil is not the least : This is an excellent comfort at any time , to have the holy Angels of God to attend a Poor Man or Woman , but especially ●it is comfortable in the time of distress , at the time of Death , when the Devils beset the Soul with all the Power that Hell can afford them , ●ut now it may be , that the glorious Angels of God do not appear at the first , to the view of the Soul ; nay , rather Hell stands before it , and the Devils ready , as if they would carry ●t thither , but this is the comfort , the Angels do always appear at the last , and will not fail ●he soul , but will carry it safe into Abraham's ●osom . Ah! Friends , consider , here is an ungod●y man upon his Death-bed , and he hath none ●o speak for him , none to speak comfort unto ●im , but it is not so with the Children of God , ●or they have the spirit to comfort them . Here ●s the ungodly , and they have no Christ to pray for their safe Conduct to Glory , but the Saints have an Intercessor , John 17. 9 ▪ Here is the World , when they die , they have none of the Angels of God to attend upon them , but the Saints have their Company . In a word , the unconverted person when he dieth ▪ he sinks into the bettomless Pit ; but the Saints when they die , do ascend with and by the Angels into Abraham's Bosom , or into unspeakable Glory , Luke 23. 34. And so let us consider the fourth and last part , which is the Death of the Rich Man. The Rich Man died also , &c. Here ●…e may again see , that Death is the way of all flesh . Death shaketh Cedar and Shrub , Death calleth away the Rich man from his pleasure , and Lazarus from his Pain , and all must obey when Death calleth . It is not the Majesty of a Prince nor Holiness of a Priest , strength of Body , feature of Face , Wisdom , Beauty , Riches , Honour , nor any such secular regard can plead against Death , or priviledge a man from the Grave , Statutum est omnibus semel mori : The Decree is out , all must die once ; all must taste of this distasteful cup of death . Let us know then that the Pale Horse , and he that sitteth thereon , whose name is Death , comes running on towards us , fall that is within us , and without us , are Remembrancers of Death . The Sun rising in the East , and setting ▪ in the West , sheweth our rising and alling , our coming in and going out of this World. All cry unto us we must away , we must away , we must hence , as Christ said , My Kingdom is not of this World. Death is a separation of the Soul from the Body ; the Husband separated from the Wife of his youth ; the Father separated from his Children whom he dearly loved ; the Children from their Parents , the Master from his Servant , and the Servant from his Master , thus Parents and Friends ' and all must part . The first circumstance of the Rich man is , to know what became of his Body ? It was honourably buried . But here we see that honourable Burial doth not profit the damned soul . Tares are sown as well as Wheat in all times ; if the one grow up for the fire , the other for the barn ; Gather the Tares in bundles , and burn them , but gather ▪ ●●e Wheat into my barn , Matth. 1. 30. But let us lastly consider what became of his Soul. And being in Hell Torments , &c. But because ●one can so well relate miseries , and none can de●cribe the torments of Hell so well as he that hath ●elt the same , let the Rich man himself speak , and ●et us hear him what he saith , he being in Hell tor●ents , he thus beginneth : O wretch that I am , why did I s●ffer Lazarus to starve at my Gate ? ●or which I am shut in the Gates of Hell. Why did not give Lazarus a crumb of Bread ? for which ● cannot have here now one drop of Water to coo●●y tongue . Why did I shew Lazarus no mercy o●●arth ? for which no mercy is shewed to me in Hell ▪ ●hat shall I do ? for I am tormented in this flame , ● will cry unto Abraham , Abraham have mercy ● me , and send Lazarus , that he may dip the ● of his finger in water , to cool my tongue . I ● tormented here ; Abraham , I am torn in pieces ●e ; Abraham , I am plagued and continually pained ●e ; Abraham , here my purple Rayment is flames ●●re , my light is darkness , my day night , my com●ions are Devils ! O how they hale me ! O how ● pull me ! O how they vex and torment me ! ●e my feet are scorched , my hands are seared , my ●t is wounded , my eyes are blinded , my ears are ●d , my senses confounded , my tongue is hot , it is very hot : send Lazarus therefore , Abraham , with a drop of Water to comfort me ; one drop , good Abraham , one drop of Water . But Abraham answered him : Thou damned wretch , once thou didst disdain Lazarus , once thou didst refuse Lazarus , once thou didst scorn Lazarus , now Lazarus shall disdain , refuse , and scorn thee : once thou stoppedst thine ears from the cry of Lazarus , now he ●lops his ears from thy cry : once thou turnedst away thy face from Lazarus ; now he turneth away his face from thee : once thou deniedst crumbs to Lazarus , now he denieth water to thee , not a spoonful , not a drop of water . Oh Abraham , but now if I had my goods , I would give Lazarus all for a drop of Water : Now if I had a million of Gold , I would give it all for a drop of water : now if I had a world of wealth , I would give i● all to Lazarus ; therefore , good Abraham , one dro● But he answered , No not a drop ▪ Not a drop ? Then cursed be the day wherein I w● born , and cursed be the night wherein I was conceived cursed be my Father that begot me , and cursed be ● Mother that bare me ; cursed be the place that k● me ; cursed be the delicate Robes that cloathed me , cur● be the delicate Meat that fed me ; let me be most acc●sed of all creatures both in Heaven and Earth . And ● leave we him cursing , who indeed was most accused ; and learn that the souls of the damned b●ing separated from their bodies , are in H● Torments . But to conclude all in one word , and to app● all that hath been spoken to this present t● and place , let us all in our vocations and plac● follow the advice of a late Eminent ●● viz. to learn to have mercy on Lazarus , that i● on our poor Brethren , that we may find mer● and that mercy may rejoyce in Judgment : a● you that are Magistrates of this City , think ap● Lazarus that lyeth in your Streets , that pineth at your gates , that starveth in ▪ your Prisons for want of Crumbs : Heark , how they cry Bread , bread , a loaf of bread for Jesus sake . Who would not hear them ? who would not pity them ? who would not comfort them ? Also see that you chuse good and merciful Officers in your Spittles and Hospitals , that may feed Lazarus , and not fill their own Purses and Bellies , as the rich man did . And you that sit in the seat of Judgment , and are Gods ●here on earth , let the matter be rightly judged between the rich man and poor Lazarus ; let equi●ty be in your right hand , and justice in your left ; consider that Lazarus is poor , and that he is not a●le to wage Law against the rich man , yet defend ●im and let him have right . Defend the Father●ess and Widdow . See that such as be in need ●nd necessity have their right : then shall the ●ighteous God of Heaven bless you , and bless the ●and for your sake ; then shall we be with Lazarus ● the blessed place of rest , whilst wretched Dives ● tormented in Hell flames , ( even in that burn●g prison where angry and enraged Devils shall ●e his Tormentors to Eternity ) where he will be ●r ever crying and groaning out in this kind of ●oleful manner following , viz. ●h ! cursed , cursed , most accursed Soul , ● Where am I now ? what Friends are those that howl ? ●ey seize upon me , they torment me sore , ● I Shreik with anguish , they in fury roar . Earths deep center ; dark and dreadful Cell , Where only angry damned Spirits dwell grossest darkness , yet my sight so clear , Most hideous Visions to the same appear . In Hell , indeed , where I endure that curse Which shall not cease , but be hereafter worse In fire infernal ; out of measure hot , Which ever burns , and yet consumeth not . I rave , I curse , and I accuse my fate , As if such torments were unjust , too great ; But Conscience nips me with , not so : I try To kill that worm , but oh ! it will not die . Most wretched I , besides the Woes I have , Methinks I hear my bones within my Grave , ( As troubled with some fatal Trumpets sound ) Begin to shake and shiver in the ground . Alas , alas , what shall of me become When wretched , go , ye cursed , is my doom . How shall my Soul and Body both affrighted , Then curse the hour they were again united . How shall the Devils then with fury driven Sieze me for Hell , when sentenc'd out of Heaven ; And on me with much insultation rage , As if my torments might their own asswage . Then with the hideous howling heard of Hell , I shall be thrown down to that dreadful Cell , Where we in flames , which never fail , shall burn ; From whence we never , never shall return . The Winding-Sheet . NOw where am I ? If I look behind me , I see Death hastning after me , nay , that Death ●s at my Back : If I look forward , I see Heaven and Hell before me , my self standing on the very brink of Time , and my next step ( for ought I know ) may be into Eternity of joy or sorrow , where I did but now by Faith see o●hers were , there I my self must quickly really be , there I shall rejoyce with them . If I look a little before me , I may see my self cast down upon a Bed of sickness ; my Friends weeping , and fearing I shall die ; the Physicians are puzled , and at a loss , giving me over for the Grave , and my self gasping for Life , and breathing out my last . If I look but a little before me , I can as ●t were hear my Friends saying , He is dead , he is dead , he is gone , he is departed , and then ( as it were ) I might see them haling me out of my bed , and wrapping me in My Winding Sheet , and nailing me up in my Coffin . I might see my Grave a digging , and men hired to carry me on their shoulders from my house to my Long Home , Relations and Neighbours following after to see me lodged in the Dust , to lye and rot among the Dead . But before all this can be done to my Body , my Soul hath taken it's flight into Eternity , where it is without change or alteration , for ever to be with God or Devils . Oh that I ●ould then work it on my heart , that I must quickly be either in Heaven or Hell , that I have a long Race to run by a short breath , ( if I enter Heaven , ) a great way to go in a few hours . The Sun who goes so many miles in a minute , the stars of the firmament , which go so very many more , go not so fast , as my body to the Earth . In the same instant that I feel the first attempt of the disease , I feel the victory ; In the twinkling of an eye , I can scarce see ; instantly the tast is insipid and fa●uous ; instantly the appetite is dull and desireless : instantly the knees are sinking and strengthless ; and in an instant , sleep , which is the Picture , the copy of Death , is taken away , that the original , Death it self may succeed , and that so I might have death to the life To return from the dead , is impossible ; all my life then I will prepare for death . They call death Charons boat , I am sure it wafts ▪ the Soul from a material to an immaterial World. I have but one step to Eternity : it is from life to death , I will be preparing this body of mine , to win the garland of a blessed Immortality . O the serious thoughts while I live ! How I must die , these do so make me run , that I may obtain a Crown of glory . The sound of the Passing Bell assures me there is some to day likely to die ; it is so ●igh Night , it is high time then to work out my Salvation ; lest the Night of death put in , and none can work . I have a task set will take up all my time , viz. to die well ; while I live then , I will learn to die ; lest being found unprepared , it be said , Thou fool , this night thy Soul shall be required of ●hee . Maximilian the Emperor made his Coffin always to be carried along with him , to this ●nd , that his high Dignity might not make ●im forget his Mortality . What was long since decreed in Heaven , God hath sent Warrants to execute on Earth , ●●mel mori , for us once to die . Kings Xerxes standing on a Mountain , and ●aving many hundred thousand of his Souldiers standing in the plain , fell a weeping , to think ●pon it , how in a few years , and all those gal●ant valiant men must die . Adam , he lived 930 years , and he died . Enoch , he lived 96● years , and he died . Methusalem lived 967 years , and he died . O the longest 〈…〉 hath its night and in the ●nd ●man must die ! The Princes of the Nations ▪ pass sentence of death upon others : Well , it is not long , but ●heir turn will come , Semel mori once to die . Many of us live where our parents lived , and live of the same lands which they lived of : It is not long , and our Children shall do as much for us ; For we must go hence , and be seen no more . Some ride Post , some Hackney pace , at serius , citius , sooner , later , all arrive at the Common Inn , the grave , and die . Some have the Palsie , some the Apoplexy , some a Feaver , some an Ague , some a Consumption , some none of them : yet the sick , the sound , they all meet in the end , at the same Rendezvouz , at the House of Death . The Scholar thinks to delude Death with hi●s Fallacies . The Lawyer puts in his Demur , the Prince his plea is State affairs : at aquo pulsat pede , Death knocks at all doors alike ; and when he comes , they all go hence , from their houses to their graves . Joseph the Jew , in his best health made his Stone-Coffin be cut out in his Garden , to put him in mind of his Ego abeo , I go hence . The Persians they buried their dead in their houses , to put the whole houshold in mind of the same lot , Semel mori , once to die . Simonides , when commanded to give the most wholsom rule to live well , willed the La●edemonian Prince ever to bear in mind , Se tempore brevi moriturum : ere long and he must die . I have read of a sort of people that used dead mens bones for money , and the more they have , they are counted the more rich : Herein consists my richest treasure to bear that about me will make me all my lif●●ember my end . Great Sultan Saladan , Lo●● of many Nations and Languages , commanded upon his death-bed , that one shall carry upon a Spears point through all his Camp , the Flag of Death , and to proclaim , for all his wealth , Saladan hath nought left , but this winding-sheet , An ensured Ensign of Death triumphing over all the Sons of Adam . I uncloath my self every night , I put off all , but what may put me in mind of my winding-sheet . Anaxagoras having word brought him , his onely son was dead ; his answer was , Scio me genuisse mortalem , I know he was born to die . Philip of Macedon gave a Boy a pension every morning to say to him Philippe , memento ●e hominem esse , Philip remember thou art a man , and therefore must die . We read of Philostrates , how he lived seven years in his Tomb , that he might be acquainted ▪ with it , against the time he came to be put into it : Oh , an Apprentiship of years , is time little enough to make us perfect in the Mystery of Mortality . Divine Meditations arising from the Contemplation ▪ of these sad and serious Sentences . 1. Med. IS it not high time to make fit to die , considering thy Winding Sheet lies ready for thee , and the Bell tolls thee away . Say with thy self , My want is great , my time is almost run : If I make not market to day , I am not sure to do it to morrow . O the uncertainty of Life shall be the Alarum-Bell to give me now notice , to work out my Salvation with fear and trembling . O , I am never so nigh my God , as when I think of my end . FRIEND , let Death be in thy thoughts , and God will be in thy heart . 2. Med. Meditate , since man must die , Lord , what danger in dying unprepared ! this is Maxima miseria , A misery of miseries ; and St. Augustine gives the reason . For that look how a man goeth to that prison the Grave , so he goeth to the Judgment-hall to be tryed . But oh Death , thou Common Butcherer of human Nature ! after thy great stroak be struck , I am not dead , but asleep . Blessed be thou my God , who hast made my grave my bed , in which , after I have taken some silent rest , the noise of the Archangel with his Trumpet , shall awake and raise me , from a Death for sin , to a life of glory . Death is the way we must all walk to Life : Some ancient Fathers , and some late Writers ( says the Lord Manchester ) have fixed upon the Love of God ; Some , upon the Passion of Christ ; Some , upon the Joys of Heaven ; Some , upon Contempt of the World ; several others , upon divers other subjects : All opening , that some one is to be chosen . For whoso will live to himself , must be at leisure for God. And a wise man saith , Wisdom is to be written in time of leisure : Whoever is lessen'd by work , he cannot tend it . I being in my accustomed retiredness , disengaged from publick affairs ( which was but seldom ) found it useful , fruitful and delightful , To bestow my thoughts upon my latter end . There be four last things , say the Fathers , Heaven , Hell , Death , and Judgment . All Subjects large enough . But considering I had passed so much Employment , so many Offices , so long Practice in several professions , I now thought it time to seize on Death , before it seiz`d on me . Lord , teach me to number my days , that I may apply my Heart to Wisdom . After long meditation , this I found , that when Meditation had begotten Devotion , then it applyed it self to Contemplation ; which required a settlement upon some Divine Object . And what more heavenly than the thought of Immortality ? What so necessary as the thought of Death ? Herein therefore I complyed with my own desires , and did so as it were weave my own windingsheet by making choice of Death for the Subject of my Contemplation . We should not diffuse our thoughts into variety of Considerations , but recollect them into one by Contemplation . Herewith a man's soul being once affected , hardly shall he obtain leave of his thoughts to return again to employments . And lest I , busied about many things , should remain unknown unto my self ; for the old word is a true one , Neither things read , or understood , profit him at all , who does not both read and know himself . I there applyed my self [ Ad meum novissimum , to my last thing , ] what man liveth , and shall not see death ? And if , after death , The Righteous shall scarcely be saved , we may well be fearful , and had need be careful that we be not taken unprepared . When I was a young Man , ( saith Seneca ) my care was to live well , I then practised the art of well living . When age came upon me , I then studied the Artem bene vivendi . art of dying well ; how to Artem bene moriendi . die well . It is true , The journey of Life appears not to busie men until the end . Yet when I was most busie of all , I delighted my self with this comfort , that a time would come , wherein I might live to my self , hoping to have sweet leisure to enjoy my self at last . And this I am now come to , by disposing , not by changing my self . Lord let me be found in this posture , when I come to die . In the courses of my ▪ Life I have had interchanges : The World it self stands upon vicissitudes : God hath interwoven my life with adversity and prosperity . When I first took me to a Gown , I put on this thought ; I desire a Fortune like my Gown , not long , but fit ; fit for my condition ; finding by others , that a contented kind of obscurity keeps a Man free from Envy . Although any kind of Superiority be a mark of envy ; yet , Not to be so high , as to provoke an ill eye , nor so low as to be trodden on , was the height of my Ambition . But I must confess , I have since had a greater portion of the World's favour , than I looked for : Nevertheless , I never gave trust to fortune , although she seemed to be at peace with me . To check repining at those above me , I always looked at those below me ; nor did any preferments so delight me , or abuse me , as to make me neglect preparing for my dying day . And now , I thank God , I can say , O Lord , my heart is ready . This I have considered , that Life flows away by Hours and days , as it were by drops . Careful Martha was full , busie about many things : but was well advised by Christ , There was only one thing necessary . One thing have I desired of the Lord , that I may dwell in his House for ever ; This was David's unum , his one thing , and , God willing , shall be mine . Amidst these thoughts , I had these things in contemplation . 1. What Death was , and the kinds of Death . 2. Secondly , What fears or joys death brings . 3. Thirdly , When Death is to be prepared for , and How. 4. Fourthly , Death approaching , what our last thoughts should be . Of these things I thus believed . That Death was but a fall , which came by a ▪ Fall. Our first-framed Father Adam falling , in him we all fell . It was not the Man , but mankind . Body and Soul parting . BVt , Oh how bitter , at that time will be the parting of Soul and Body ! We see old acquaintance cannot part without tears . What shall such intimate familiar friends do , as the Soul and Body are , which have lived together from the Womb with so much delight ? In that hour , every man will make Balaam's suit , O that I might die the death of the Righteous ! We all desire to shut up our last scene of Life ▪ with , In manus tuas , Domine ; Into thy hands , O Lord , I commend my Spirit . At this Hour , What would a man give to secure his Soul ? Quid dabis pro animâ tuâ tunc , qui nunc pro nihilo das illam ? What wilt thou give then for thy Soul to save it , who dost so prodigally throw it away now for nothing ? This thou canst not leave behind thee , that will tell thee whether thou goest , and what thou shalt look for : Tunc , quasi loquentia , tua Opera dicent ; Tu nos egisti : Tua opera sumus ; Te non deseremus , sed tecum ibimus ad Judicium : Then shall thy doings , even speaking aloud , say unto thee , Thou hast done us , we are thy works , we will not leave thee , but will go with thee to judgment . In that day shall come into mens minds ( by the Divine Power ) in the twinkling of an Eye , all their past good or evil Works . Memory , the Magazine of the Soul , will then recount all that thou hast done , said , or thought , all thy life long : For there needs no other Art of memory for sin , but misery . Man is a great flatterer of himself , but Conscience is always just , and will never chide thee wrongfully ; it always takes part with God against a man's self : It is a domestick Magistrate , that will tell what you do at home : It is well termed the pulse of the Soul ; therefore if you would know the true state of your Body or Soul , feel how this beats , that will tell you : Yet take heed you make not an Idol of your Conscience ; neither think , as some do , that it is a crime to make a Conscience of our Actions At point of death , if a man will take his aim by the best men that ever lived or died ; that of David , Ezekias , yea , and of Christ himself , ( as he was man ) is able to amaze any man ; when as our Saviour Christ , not many hours before he suffered , said , My soul is troubled , and what shall I say ; and at the very point of Death , said , Father , if it be thy will , let this Cup pass from me . When David said , Save , Lord , for thy mercies sake : For in Death there is no remembrance of thee . And Ezekias wept sore , when he was bid , Put thy house in order , for thou must die : If the Patriar●●s , if the Prophets , if the Apostles , if the Martyrs , if Christ himself was thus troubled at the hour of Death , Wretched man that I am , what shall I do ? We were all to seek , but that Christ bids us , Be of good chear , for I have overcome Death . Caesar Borgi●s being sick to death , said , When I lived , I provided for every thing but death ; now I must die , and am unprovided to die . Previous preparation becomes a wise man. But we are all deceived with this Error , that we think none but old men approach to death : neither experience nor age can work upon us ; so death , that it may more easily surprise us , shrowds it self under the very name of life . He that sees the Basilisk before he be seen of it , avoids the poyson : See Death before it comes , you shall not feel it when it comes . We pray daily ; Lord , Give us this day our daily Bread ; whilst it is called to day : We should remember , Life is but a day , 't is but a day , not an age . Wherefore , saith Solomon , Talk not of to morrow , for thou knowest not what to morrow will bring forth . A man , saith Luther , lives forty years before he knows himself to be a fool ; and by that time he sees his folly , his Life is finished . So men die before they begin to live . To die well , is too busie a work to be done well on a sudden . Deferring , as well as presuming , makes many men implicite Atheists . It was a sweet Speech , and might well have become an Elder Body , which a young innocent Child of my own , used in extremity of sickness , Mother , what shall I do ? I shall die before I know what death is . I beseech you tell me what is Death , and how I should die . Now of the way to die well . HE that would end his days well , must spend them well : 'T is no great matter to live , all do as much ; but few die well . But Death falls sad and heavy upon such , Are little known at home , abroad too much . Man is ready to die before he lives ; but therefore he liveth a time in the world , that he may die betime to the world . His Years come to an end as a Tale that is told . His days deceive him , for they pass as a shadow , by moon-shine ; then appearing longest , when they draw nearest to an end . Job saith , My days are swifter than a Post , they flee away and see no good . The art of dying well is better learnt by Practice , than by Precept . Unto dying well , three Things are most requisite : First , To be often meditating upon Death ▪ Secondly , To be dying daily . Thirdly , To die by little and little . The first step of dying well . OFten meditation of Death brings a man to die in ease ; for it alleviates pains , expels fear , eases cares , cures sins , corrects death it self . The very Thought of Eternity will make easie and pleasant all things we suffer in a miserable Life . How can we be said not to die , when we live among the dead ? We live with so many deaths about us , as we cannot but often think of dying . Every Humour in us engenders Diseases enough to kill us , so that our Bodies are but living Graves ; and we die not because we are , sick , but because we live . And when we recover from sickness , we escape not sickness , but the disease : All this life is but a death of an hour . Familiarity with Death , a soveraign Cordial against Death . THerefore be acquainted with Death betimes ; for through acquaintance , death will lose his horror ; like unto an ill Face , though it be as formidable as a monster , yet often viewing will make it familiar , and free it from distaste : walk every day , with Joseph , a turn or two in thy Garden with death , and thou shalt be well acquainted with the face of death ; but shalt never feel the sting of death : Death is black , but comely . Philostrates lived seven years in his Tomb , that he might be acquainted with it , against his bones came to lye in it . Some Philosophers have been so wrapt in this contemplation of Death , and Immortality , that they discourse so familiarly and pleasingly of it , as if a fair death were to be preferred before a pleasant life . This is well for Nature's part ; and Moralists think this enough for their part to conceive so : But Christians must go farther ; and search deeper : They must try where the power of death lyes . They shall find that the power of every man's death lyes in his own sin ; That death never hurts a man but with his own weapons : It always turns upon us , some sin it finds in us . The sting of Death is sin : Pluck out the sting , death cannot hurt us . The way to die well , is to die often . Let a man often and seriously think of dying , then let him sin if he can , said Picus Mirandula . In Sardis there grew an Herb called Appium Sardis , that would make a Man lie laughing when he was deadly sick : Such is the operation of sin . Beware therefore of this [ Risus Sardonicus ] laughter of Sardis . We count it a fearful thing for a man to be author of his own death ; but a sinful life slays the soul . and so while we live , we kill or lose our better life . The Commandment that says , Thou shalt not kill , especially forbids the murthering of our own Souls . And herein is our happiness ; though we live in sin , yet we die without sin . Therefore to me Death is welcome ; not as an end of troubles , but of sin . Into thy hands I commend my Spirit , for thou hast redeemed me , O Lord God of Truth . The Second Step , To be dying daily . THE second step to dying-well , is , to die daily . Methinks , O my Soul , it is but yesterday since we met , and now we are upon parting ; neither shall we , I hope , be unwilling to take our leaves : for , what advantage can it be to us to hold out longer together . Are we not assured that if our earthly house of this Tabernacle were dissolved , we have a building of God , an house not made with hands , eternal in the Heavens ? Why therefore , O my Soul , shouldst thou be loth to part upon fair terms ? Thou , O my Soul , to the possession of that happy Mansion , which thy dear Saviour hath , from all Eternity , prepared for thee in his Father's house : and thou , O my body , to that quiet repository of the grave ; till ye both shall happily meet in the blessed Resurrection of the Just . I die , that I may not die . I die daily , saith Saint Paul. So many days as thou livest , reckon so many lives ; for he that disposeth all his days as one life , can neither wish nor fear to morrow . The old saying is a good saying ; Do that every day , which thou wouldst do the same day that thou diest . 'T is an excellent thing to make all we can of life , before Death . To die by little and little , the third step . THE third step to dying well is , to die by little and little . Naturally we are every day dying by degrees : the faculties of our minds , the strength of our bodies , our common senses are every day decaying , by little and little : every sin is more than a disease , and a wicked life makes a continual death . Impiè vivere est diu mori ; To live wickedly , is to be long a dying : Therefore saith the good Man , We are killed all the day long . He that useth this course every day . To die by little and little , to him ( let Death come when it will ) it can neither be terrible nor sudden . If we keep a Courser to run a Race , we lead him daily over the place , to acquaint him by degrees with all things in the way , that when he comes upon his speed , he do not start or turn aside for any thing he sees . So let us inure our souls ; and then we shall run with boldness the race that is set before us , looking to Jesus , the Author and finisher of our salvation . To die by little and little , is first to mortifie our lesser sins , and not to say with Lot , Is it not a little one ? There be also a sort of little deaths , sickness of body , loss of Friends , and the like : Use these in their kind , and you may make them kindly helps to dying well . Every change is a certain imitation of Death . Let a man go out as he came into the World ; which was , first by a life of Vegetation , then of Sense , afterwards of Reason . To die daily , is this : daily to attend upon , and exercise that great duty of Mortification , according to our solemn Vow and Covenant made to God at our Baptism : which Vow and Covenant , we renew , at our first coming to the holy and blessed Sacrament of the Lord's Supper . Alas , how few do consider , or understand this great duty of Mortification , and fewer practise it . And yet this , above all others , is the Grace which fitteth and prepareth us for Death ; this Grace putteth us into the possession of Life Spiritual ; and by perseverance in it , into life Eternal , Rom. 8. 13. But if ye live after the flesh ; that is , after the appetites , lusts , affections of the flesh ; ye shall die . But I bless God , I have nothing to do with the World , nor the World with me . Riches , Pleasures , honours transport me not , affect me not ; nor am I dejected and afflicted with poverty , common pains , sicknesses , disgrace or scorn . Christ liveth in me , and I in him ; therefore , I humbly thank the power of his grace , I can die as willingly as I can go out of one Room into another . For the manner of dying . AMongst Men it is a matter of chief mark , the manner of a man's death . The chief good of Man , is his good departure out of this life . Before you die , set your house in order : He that hath not a house , yet hath a soul ; no soul can want affairs to set in order , for this final dissolution . The chief grace of the Theatre , is the last Scene . It is the Evening that Crowns the day ; and we think it no good sign of a fair Morrow , when the Sun sets in a Cloud : The end Crowns every Work. Most men wish a short Death , because death is always accompanied with pain . We die groaning . To lie but an hour under Death is tedious , but to be dying a whole day , we think beyond the strength of humane patience : He that desires to be dissolved , and be with Christ , dies not only patiently , but delightfully . Happy is he , that after due preparation , dies ere he be aware ; so likewise is he happy that , by long sickness , sees death afar off ; for the one dies like Elias , the other like Elisha : both blessedly . The best posture to be found in when Death comes , is in the exercise of our calling : Press , saith St. Paul , towards the mark , for the prize of the high calling , Phil. 3. A good Man , by his good will , would die praying , and do as the Pilgrim doth , go on his way singing , and so adds the pains of singing to that of going ; Who yet by this surplus of pain , unwearies himself of pain . But some wretches think God rather curious , than they faulty , if a few sighs , with a [ Lord have mercy upon us , ] be not enough at the last gasp . But commonly good Men are best at last , even when they are dying . It was a Speech worthy the commendation , and frequent remembrance of so divine a Bishop as Augustine , which is reported of an aged Father , in his time ; who , when his Friends comforted him on his sick bed , and told him , they hoped he should recover ; answered , If I shall not die at all , well ; but if ever , why not now ? Surely it is folly , what we must do , to do unwillingly . I will never think my Soul in a good case , so long as I am loth to think of dying . There is no Spectacle in the World so profitable , or more terrible , than to behold a dying man ; to stand by , and see a man dismanned . Curiously didst thou make me in the lowest part of the Earth , saith David : but to see those Elements which compounded , made the Body : To see them divided , and the man dissolved , is a rusul sight . Every dying man carries Heaven and Earth wrapped up in his bosom , and at this time each part returns homeward . Certainly , death hath great dependency on the course of man's life , and life it self is as frail as the Body which it animates . Augustus Caesar accounted that to be the best death which is quick and unexpected , and which beats not at our doors by any painful sickness . So often as he heard of a man that had a quick passage , with little sense of pain , he wished for himself that Euthanafie : While he lived he used to set himself between his two friends , Groans and Tears . When he died he called for his Looking-glass , commanded to have his Hair and Beard kembed , his reviled Cheeks smoothed up . Then asking his Friends , if he acted his part well , when they answered , Yes ; why then , says he , do you not all clap your hands for me ? Despair in dying , may as well arise from weakness of Nature , as from trouble of Mind : But by neither of these can he be prejudiced , that hath lived well . Raving , and other strange Passions , are many times rather the effect of the Disease , than coming from the mind . For upon Death's approaches , choler fuming to the Brain , will cause distempers in the most patient Soul. In these cases , the fairest and truest judgment to be made is , that sins of sickness occasioned by violence of Disease in a patient man , are but sins of infirmity , and not to be taken as ill signs or presages ; A Son of so many Tears cannot but be saved . I will not despair in respect of that man's impatient dying , whom the Worm of Conscience had not devoured living . Seldom any enter into Glory with ease ; yet the Jews say of Moses , His soul was sucked out of his mouth with a kiss . David in this case , the better to make his way , prayed and cried , Lord , spare me a little . O spare me , that I may recover my strength , before I go hence and be no more . Indeed to Ezekias some Years of Days were lent : But we are not worthy of that favour ; we must not expect that God will bring back the shadow of degrees , when once it is gone down in the Dial of Ahaz ; we must time it as we may , and be content to live and die at uncertainties . Therefore , as a sick man hearkens to the Clock , so let us watch Death . For sudden coming of Death , finding a weak soul unprepared , makes it desperate , and leaves it miserable . Death approaching , what our last Thoughts should be . SEneca saith , the last day judgeth all the precedent . The last is the best ; dying words are weightiest , and make deepest impressions . Our last thoughts are readiest to spend themselves upon somewhat that we loved best while we lived . The soul it self , when it is entring into glory , breaths Divine things . At this time a good man's tongue is in his breast , not in his mouth ; his words are then so pithy and so pectoral , that he cries , O Lord Jesus , take thine own into thy own custody ! Anatomists say , there are strings in a man's tongue , which go to his heart ; when these break , Man speaks his heart . Oh that they were wise ! ( said Moses ) and would understand , and fore-see their latter end . When he was dying Christs last words in the Bible are , Surely I come quickly ; Our answer is , Amen : Even so come Lord Jesus , &c. I have but small acquaintance with the future State , but this I 'm sure there will be no change that will be so surprizing to me as that By Death . It is a thing of which I know but little , and none of the millions of Souls that have past into the invisible World , have come again to tell me how it is . I. It must be done ( my Soul ) but 't is a strange , A dismal and Mysterious change , When thou shalt leave this Tenement of Clay ; And to an unknown somewhere wing away ; When Time shall be Eternity , and thou Shalt be thou know'st not what , and live thou know'st not how . II. Amazing State ! no wonder that we dread To think of Death , or view the Dead , Thou' rt all wrapt up in the Clouds , as if to thee Our very knowledge had Antipathy . Death could not a more sad retinue find , Sickness and pain before , and darkness all behind . III. Some courteous Ghost tell this great Secrecy , What 't is you are , and we must be . You warn us of approaching Death , and why May we not know from you what 't is to dye ? But you having shot the Gulph , delight to see Succeeding Souls plunge in with like uncertainty . IV. When Life 's close knot by writ from Destiny , Disease shall cut , or age unty ; When after some delays , some dying strife , The Soul stands shivering on the ridge of Life ; With what a dreadful Curiosity Does she launch out into the Sea of vast Eternity . V. So when the spacious Globe was delug'd o're , And lower holds could save no more , On th' utmost Bough th' astonish'd Sinners stood , And view'd th' Advances of th' encroaching Flood . O're topp'd at length by th' Elements encrease , With horror they resign'd to the untry`d Abyss . It is very desirable to know in what condition our Souls will be when they leave the Body , and what is the Nature of that abode into which we must go , but which we never saw into ; and through what Regions we must then take our flight , and after what manner this will be done . 'T is certain my Soul will then preserve the faculties that are natural to it , viz. to understand , to will , to remember , as 't is represented to us under the Parable of Dives and Lazarus : But alas ! we little know how the People of the disembodied Societies act , and will , and understand , and communicate their thoughts to one another , and therefore I long to know it . What conception can I have of a separated Soul ( says a late Writer ) but that 't is all Thought ? I firmly think when a mans body is taken from him hy Death , he is turned into all Thought and Spirit . How great will be his Thought when it is without any hinderance from these material Organs that now obstruct its Operations ? In that Eternity ( as one expresses it ) the whole power of the Soul runs together one and the same way . In Eternity the Soul is united in its Motions , which way one faculty goes all go , and the Thoughts are all concentred as in one whole Thought * of Joy or Torment . These things have occasioned great variety of Thoughts in me , and my Soul when it looks towards the other World and thinks it self near , it can no more cease to be inquisitive about it , than it can cease to be a Soul. Tears FOR A Dead Husband . WHen Mary came where Jesus was , and saw him , she fell down at his feet , saying unto him , Lord if thou hadst been here , my Brother had not died , Jo. 11. 32. She wept indeed , yet it was but for a Brother ; and the Jews also wept , vers . 33. yet it was but for a common Friend : But what was all that to the death of a Husband ? O my Husband , my Husband ! That very name of Husband methinks would flatter me with comfort , as if I might imagin that he could hear me . But oh , he is dead , he is dead : He cannot hear me he cannot behold me ; he cannot answer me : His Ears are locked up , his Eyes are closed , his mouth is sealed , his Soul is gone . O what shall I do for my head , my guide , my heart , my Husband ? Were my Saviour upon Earth again , I could send one to him as Mary did , who should say , Lord , behold , he whom thou lovest is dead . Dead , say I● O dead , dead ; he is gone ; he is departed , and can never be recalled . But why ? Why can he not be called back again ? Did not my Jesus cause Lazarus to arise when he had been four days dead ? ver . 39. Yes , he did : But what then ? I neither love my Saviour so well as Mary did , nor ( I fear ) doth he love me so well as he did Mary : or if both were so , yet since Miracles are ceased , I cannot so much as hope that he will call back the Spirit of my Lord , my Husband . Oh could he be wooed by the Tears of a sinful Woman , never did any mourn so much as I would . But nothing will perswade : I seek but the disturbance of him whom I mourn for , if I desire to call him from his eternal rest . When Sarah died in Kirjath-Arba , Abraham stood up from before his deceased Wife , and spake unto the Sons of Heth , saying , I am a stranger , and a Sojourner with you : Give me a Possession , and a burying place with you , that I may bury my dead out of my sight , Gen. 23. 3 , 4. Though he so tenderly affected her whilst she was living , yet he would not look too long on her when she was dead . It is a duty as full of humanity to interr with decency the Bodies of the dead , as it is of Religion to love the Persons when they are alive . Yet vain is man in this affection , if he fixeth his love only on the beauty of the body . This flesh which is so tender , this skin which I strive to preserve both smooth and white , must one day be a banquet for the loathed Worms . No greater priviledge belongeth to me than did to my Husband ; for the time will come when I shall follow him to the Earth . Had I loved only his outward form , my love should now either be quite forgotten , or else I should fondly desire to deny it interment : But it was his body enlivened with a rich and excellent Soul , which drew mine affection , and commanded my desires . Had that Soul and body continued their Society , I had been freed from my laments : but they have bid farewell till the general Resurrection , and hence am I enforced to utter my complaints . I weep for my loss because we are divorced : But oh what conflicts then can I imagin that he had , when he was not only to part from his indeared Wife ; but likewise his Soul was to leave this chillowed Earth ! Oh for him , for him , for my loss of him do I pay the tribute of these watering Eyes . Yet these tears must not flow in too great abundance , lest by them I should seem to envy his happiness . Even when his body shall be layed to sleep in the grave , if I mourn too much , it will be justly suspected that too much I loved the worst of my Husband . His Soul , which was his best , is now in perfection , and may not be lamented : his Body which is the worst and grosser part of him , is now to be committed to the Earth whence it came . Thither it must go , to that place I must commend it ; otherwise my former love may be turned into loathing : and that which I esteemed when it was alive , I shall be forced to abhor , if I keep it from the Grave . O it grieveth me each minute that I think of my dearest ; it troubleth and perplexeth me with disturbed thoughts , when I consider how frequently I loved him , yet cannot enliven him . But these are only the fond conceptions of an erring phantasie ; and tell me that I loved him more than I should , or else now I would not grieve so much as I do . If my love to God be so great as I pretend , I shall thankfully acknowledg his Love to the departed . O let it never be said that my Love was Idolatry , in affecting him , too much , who is but dust and ashes . But why sit I musing in these pensive thoughts when I should rather prepare for the burial of the dead ? Have I taken a course for the place of his Rest , where his cold body may be laid to sleep ? This is a duty which every age hath been careful to perform . It was a greater argument of Jehojakim's fury against Vriah the Prophet , that he cast his dead body into the graves of the common People , than that he slew him with the Sword , Jer. 26. 23. It hath also been a testimony of God's revenge , when he suffered not the dead to have a decent interment . If a Man beget an hundred Children ( saith the Preacher ) and live many years , so that the days of his years be many ; and his Soul be not filled with good , and also that he have no burial , I say that an untimely birth is better than he , Eccles . 6. 3. When the Man of God had disobeyed his command , the old Prophet told him , saying , Thy Carcass shall not come into the Sepulcher of thy Fathers , 1 King. 13. 22. This Curse was accounted as full of dread , as any that was sent upon the Sons of Men. But on the contrary Abijah the Prophet telleth the Wife of Jeroboam concerning her sick son Abijah , saying , Arise , get thee to thine house ; and when thy feet enter into the city , the Child shall die : But all Israel shall mourn for him , and bury him ; for he only of Jeroboam shall come to the Grave , because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam 1 Kings 14. 12 , 13. Again , when Huldah the Prophetess did foretell the destruction of Jerusalem , but a respite thereof in the time of J●siah , she told him , saying , Behold , saith the Lord , I ●i●● gather thee to thy Fathers ; and thou sha●●● gathered into thy Grave in peace , 2 Kings 22. 20. Thus hath it often discovered the wrath of the Almighty , when the carkasses of the dead have been denyed their funerals : and on the contrary , it hath sometimes manifested his love , when they have peaceably been brought to their longest home . Burial is the last of duties which we owe unto our friends , to which both religion , and nature , and civility do prompt us forward . When Isaac , being old and full of days , did give up the Ghost , and died , and was gathered unto his people ; his two sons Esau and Jacob buried him , Gen. 35. 29. When John the Baptist was beheaded in the prison his disciples came and took up the body , and buried it , Mat. 14. 12. The disciple that was willing to follow my Redeemer , yet accounted it his duty to attend on the funeral of his deceased Father , and therefore desired , saying , Lord , suffer me first to go and bury my Father , cap. 8. 21. Even the glutton in the Gospel had so much favour as to be brought to his Grave : so saith the text ; The rich man also died , and was buried , Lu. 16. 22. It is then the duty of the living to provide even for the dead , that they may be buried in peace . But is it a matter of any moment in what place we lay the bodies of our deceased friends ? Is it not all one , whether in the fields , or whether in our Golgotha's ? No doubtless , for even the laws of our land are so justly severe against Idolaters , that we suffer not the convicted to be buried in our ground which is dedicated to this use . Neither may they be permitted to mix with our dead , who have desperately become the murderers of themselves : but they lye in the roads , where a stake is set up , to give notice to passengers that they unnaturally hastened their own departure . Is it a matter of some moment to us who are living , that we lay our deceased friends in a place convenient : for although it extendeth not to their knowledge , yet it redoundeth to their honour . But is it not all one in what part of the ground I bury my Husband , so I lay his body in a place that is set apart for that purpose ? Surely no ; although it is equal to him , yet is it not to me . Although at the resurrection we shall meet again , at what distance soever our Graves shall be made ; yet there is some reason we should be buried so near as we may , that as our bodies were injoyned a mutual society in the time of life so they might also sleep together in the silent dust . It is but just that one grave should receive the bodies of us , for whom one bed was designed upon earth ; that as in our lives we were made one flesh , so after our deaths we should make one lump . When Barzillai was offered a favour from King David , and wooed to spend his time at the Court , he besought the King , saying , Let thy servant , I pray thee , turn back again , that I may die in mine own city , and be buried by the grave of my Father , and of my Mother , 2 Sam. 19. 37. Friends have ever desired to lye by friends , that those especially who were knit together in blood & affection , might be joyned together in their earth and ashes . In the Cave of Machpelah which Abraham bought of Ephron for four hundred shekels of silver , was buried both himself , and Sarah his wife , Gen. 23. 16. There lay Isaac , and Rebekah his wife , cap. 49. 31. and there lay Leah , and Jacob her husband , chap. 50. 13. Though Saphira died by the judgment of God for the lye she had told : yet when she fell dead at Peter's feet , and yielded up the Ghost , the young men came in , and carried her forth , and buried her by her Husband , Act. 5. 10. It is therefore convenient that I choose a place for burial of my Husband , where ( if so it may be ) I my self may be layed . Convenient it is , but not absolutely necessary ; for the souls shall not enjoy the less felicity for the remoter distance , and separation of the bodies : neither shall the bodies either be sensible of the disjunction ; or shall it retard their meeting at the general day . Although the bones of Jacob were carried into the land of Canaan , and buried in the cave of the field of Machpelah which Abraham bought , according as he had made his son Joseph swear to him before his death , Gen. 50. 13. 5. yet he had formerly buried his beloved Rachel in the way to Ephrah , which is Bethlehem , and there Jacob set a pillar upon her Grave , which was called the pillar of Rachel's grave , cap. 35. 19 , 20. Thus do I sit and muse about the burial of him whom so dearly I loved . Yet methinks I could most readily preserve him from the dust , if either it were in my power , or might bring me content . But go he must , and I must follow him . This narrow room of his coffin must be put in trust with his mouldring earth : and he who in his life time was entertained with variety of spacious chambers , must now securely sleep in the chamber of a Grave . O how it grieveth me to see this effect of sin ! Had not Adam fallen , my husband had not died . But oh , he 's dead ; and since nor tears , nor sigh's , nor groans , nor cries have power to recall him , it is therefore my duty , and it shall be my care to express my love to him in the rites of his funeral . Friends shall carry him ; neighbours shall attend on him ; and my tears shall embalm him . The preacher shall be instructed in the vertue which adorned him , that so he may commend them to others for their due imitation . The hearers shall greedily attend to the praises of the dead ; and not only acknowledg their truth , but contentedly wish like him to live , and like him to die . Now , O now another storm approacheth in mine eyes : for the company beginneth to approach my doors ; and my neighbours and my friends are hastening to my house . But when they come let them not think to comfort me , lest they add to my grief while they vainly strive to conquer my Passion . I cannot allow an intermission or forbearance of Tears , lest I should appear unnatural . If I do not weep , I I did not love . O methinks I could willingly weep my self into a Statue , that I might become his monument . It is the height of injustice to forbid my Tears , since the delight of mine Eyes is now to be carryed to the place of Oblivion . Methinks every thing seemeth to call for a Tear , which is the object of a Sense . Those Bells which so mournfully accord in their Tunes , invite my Neighbours to come to the Funeral ; yet not to appear with empty Eyes , unless they come to learn how to weep . These Herbs , these Strewings , which lately were fresh and at ease in their Beds , are willing to lye even under the feet of these that will mourn : And because they have no Eyes themselves to weep us a Tear , they lye to receive what shall drop from the mourners . These Sprigs of Rosemary do call to my remembrance with what joy and delight they pleased me at my Nuptials : But ( lest I should forget the greater happiness of the marriage with the Lamb ) even this Herb which served at our Wedding does attend at the Funeral . O methinks these Spriggs have sad Rhetorick sitting on their leaves ; for those drops of Water which hang upon them , were once the Blood of the fragrant Flowers , and now are the Tears of the drooping Plants . So ready were these Spriggs to come when I desired them , that they slipped from their stems to attend these Obsequies . These exotick Perfumes which delight the sense , are willing to be burned , rather than the living shall be offended with the dead . These sable Garments strike Terror into the Eye , and command the spectator to lend us a Sigh . And what other Lecture is read here , or taught , but God's decree of Man ▪ s Mortality ? The chief Speaker and Orator is he who hath now forgotten to speak ; for the locking up of his Senses , the silence of his Tongue , and the coldness of his pale and frozen Body , have more force to prove the shortness of our Lives , than the most Eloquent Strains of the best Rhetorician . These Bells assure me , that my Life is but a sound , a noise , an air : These Persumes tell me , That it is but a Vapour : These Herbs do teach me , that Flesh is as Grass , 1 Pet. 1. 24. And these Tears , these early Tears , which so suddenly arise , when my Heart doth call , teach me Mortality in their hasty falling . And who can choose but weep for the shortness of our Lives ? Who can forbear a Tear at the Funeral of a Friend ? It was a curse inflicted upon the wicked Jews , that they neither should be buried , nor yet lamented . They shall die of grievous deaths ( saith the Prophet ) they shall not be lamented ; neither shall they be buried : but they shall be as dung upon the face of the earth ; and their carkasses shall be meat for the fowls of heaven , and for the beasts of the earth , Jer. 16. 4. Grace must , and most willingly shall have the chief predominance ; but let Nature have likewise it s qualifyed Drops , so they grow not immoderate . Though my loss be the greatest to whom he was a Husband , yet others may weep too , to whom he was a Friend : When Joseph went to bury his Father , then all the servants of Pharaoh went with him , and the Elders of his house , and all the Elders of the Land of Egypt : And all the house of Joseph , and his Brethren , and his Fathers House : And they came to the Threshing-Floor of Arad , and there they mourned with a great and very sore lamentation : and he made a mourning for his Father seven days , Gen. 50. 7 , 8 , 10. When Lazarus was buried , and the Jews saw Mary rise up hastily , and go out , they little imagined that she went to meet the Lord of Life : but they followed her , saying , She goeth unto the Grave to weep there , Jo. 11. 31. When her Brother Lazarus was dead , she wept , and her sister wept , and her friends the Jews wept : And when Christ did see them all thus weeping , he was so far from blaming them , that he wept himself , ver . 35. When Josiah was slain , his servants took him out of the Chariot wherein he was wounded , and put him in the second Chariot which he had , and they brought him to Jerusalem : And he died , and was buried in one of the Sepulchres of his Fathers : and all Judah and Jerusalem mourned for Josiah , 2 Chron. 35. 24. When Samuel was dead , all Israel lamented him , and buried him in Ramah , in his own City , 1 Sam. 28. 3. When the old Prophet took up the Carkass of the Man of God , who had been slain by a Lion , he laid it upon the Ass , and brought it back ; and came to the City to mourn , and to bury him : And he laid his Carkass in his own grave , and they mourned over him , saying , Alas my Brother , 1 Kings 13. 29 , 30. The Children of Israel wept for Moses in the Plain of Moab thirty days , Deut. 34. 8. Though Samuel took his leave , and departed from Saul , and came no more to see him until the day of his death ; nevertheless Samuel mourned for Saul , 1 Sam. 15. 35. Though Jephthah's Daughter had been dead and buried long before , yet it was a custom in Israel , that the Daughters of Israel went yearly to lament the Daughter of Jephthah the Gileadite , four days in a year , Jud. 11. 39 , 40. When Stephen was stoned , devout Men carried him to his burial , and made great lamentation over him , Acts 8. 2. When Hezekiah slept with his Fathers , he was buried in the chiefest of the Sepulchres of the Sons of David ; and all Judah , and the Inhabitants of Jerusalem did him honour at his Death , 2 Chr. 32. 33. When Mary Magdalen stood weeping at the feet of my Saviour , and did wash his Feet with Tears , and wiped them with the hairs of her head , and brought an Alabaster Box of Ointment , and anointed him with the Ointment , Luke 7. 37 , 38. He was so far from disliking it in her , that he checked his Disciples who had indignation at the Act ▪ and therefore said , To what purpose is this waste ? Yea , he reproved them , and said unto them , Why trouble ye the Woman ? For she hath wrought a good work upon me : For in that she hath poured this Ointment on my Body , she did it for my Burial , Mat. 26. 8 , 10 , 12. She hath done what she could ; she is come aforehand to anoint my Body to the burying , Mar. 14. 8. Here , I find , was Ointment to embalm him ; and here were also Tears at his Funeral : And yet so far was Christ from blaming her for her Tears , that he not only decreed the publishing of this Act through the World where the Gospel should be preached , and that for a Memorial of her , Mat. 26. 13. but he likewise upbraided Simon with the tears of the sinner , and said unto him , I entred into thine house , and thou gavest me no water for my feet , but she hath washed my feet with Tears , and wiped them with the hairs of her head , &c. Wherefore her sins , which are many , are forgiven ; for she loved much , Luke 7. 44 , 47. Weep then I may upon this sad occasion ; yea , and weep may my Friends too . Tears are as proper at a Funeral , as Smiles at a Wedding . We have two Marriages ; the first whereof is to living Dust ; the last to the cold and silent Earth . At the former we rejoyce , for it was an institution of God before Man had sinned , Gen. 2. 24. At the latter we weep , for it is the effect of sin . We cloath our selves in delightful Colours , when we celebrate the former : But our Blacks at the latter are our Wedding Garments . The Rosemary is served about at each : The Gloves and the Favours attend at each : The Wine , and the other accustomed Entertainments are given at each : We go to the Church for the consummation of each : Only here is the difference , that at the one we rejoice , but at the other we mourn . Every Guest that is willing to comply with the present occasion , must as well be sad at this , as be merry at the other . Weep we may , and weep we must ; especially my self who have lost my self . But yet let me take heed that I offend not in my Tears , lest that which is my Duty be turned into a Crime . I must especially take heed that I err not in the cause of these Laments : for if I grieve at the happiness of him that is departed , I discover an Envy rather than Affection . If I grieve for the loss which my self sustaineth , I must take heed that I wrong not my confidence in God. I may not offend in the number of my Tears ; for if I weep too much , I may forfeit my hope ; or at least I may occasion those that behold me to think that I doubt of the salvation of the Dead . Weep I may , and weep I must : but for fear lest I offend in these my Tears , in my earnest Prayers I will beg that they may be sanctified . To my God will I go for his Direction and Assistance : And in this storm of my Tears , I will shelter my self under his Protection . The Dying Knell — , Or , Tears for the Death of a beloved Brother , and may likewise serve at the Decease of any other faithful Friend . A Friend ( saith King Solomon ) loveth at all times , and a Brother is born for adversity , Prov. 17. 17. Friendship which is begotten by the outward form , or any other sinister and by-respect , liveth no longer than that ground of affection : but nature is stronger than our election can be ; and Religion obligeth far more than both . O how great then is my loss of my dearest Brother , in whom both excellency of Feature nearness of blood , and a gracious conversation conspired together to render him matchless ! To me he was a Friend but now to the Grave : and what loss can be greater than the loss of a Friend ? To me he was a Brother , but now to the Worms : And what loss can be more deplorable than the loss of a Brother ? But to me he was yet more : he was a Friend in his Love and courtesies , a Brother by his blood , yea and an instructer , a teacher of Religion and goodness : And yet nor love , nor blood , nor Religion could preserve him mine . O what Sorrows do accompany all things transitory ! His love could not die , but his body could : And so I am deprived of the Society of my Brother , because my Brother was subject to Corruption . But is this the adversity for which he was born , according to King Solomon ? Did the Wise Man intend that a Brother is born to bring Adversity ? Or rather to comfort us in the time of Adversity ? Had he been a cause of my least disturbance while he was living , he would have eased my grief by grieving himself . He would have comforted me in the time of trouble , had he lived to see my grievous mourning . But now alas I am left to lament alone ; and so much the more for the want of his comfort . I now must grieve for him who was my joy : and my laments and my griefs increase the higher , because for his sake they arise who cannot allay them . Had we lived in hatred , his death peradventure might have been my Comfort . Had we loved but slightly , a tear or two I might have thought enough to pay at his Funeral . But our Love was firm , it was strong , yea strong as death ; and who then can blame me if my sorrows in some measure keep pace with my love ? O what tie can be so great as that of affection ? What love so great as of a Brother and Sister ? And yet so vain is Man , so frail are Mortals , that either our affection or our persons must have a divorce . Had my deceased Brother forgotten the tie and bond of nature , and in his life had he turned his love into hatred ; yet his fault ought not to have lessened my Love , to which both Nature and Religion did strongly oblige me . Had he loved me but coldly and faintly , as divers do ; yet I ought to have warmed his affection with the fervency of mine . But oh , he dearly loved , he cordially affected me : and yet his love and his affection could not prolong his life . Had my Brother and I been Idolaters together , I might have believed that that sin had slain my Brother . But as our Love was constant , so our Religion was undefiled : yea the strength of our Love was founded on the purity of our Religion ; and yet he hath payed his debt to Nature . The Lord did , threaten to set the Egyptians against the Egyptians , and that they should fight every one against his Brother , Is . 19. 2. Those Egyptians were heathens , and Enemies to the Church ; but my Brother and I were united both in the Profession and the Love of Christianity : and yet through our sins I fear that even we destroy each other . My sins are partly punished in his death : and his death hath given me so deep a wound , that peradventure I shall not long survive him . Our love was so entire , that methink's I could willingly sleep with him in his Grave : for while I live , my breast is but his walking monument . Such love as ours did not always possess the hearts of some as nearly allyed ? which maketh me sigh to think that ever there were any which had layen successively in the self same womb , and yet did not joyn in the unity of affection . Methinks the complaint of the Church may be part of an Elegy upon my deceased brother ; for with her I may cry out , and that justly too ; The good man is perished out of the earth . But neither can I say that he was a Jew in supplanting ; or an enemy to the Church , lying in wait for blood ; What secret Devil did guide both the tongue and the hand of Joab , when under the colour of friendship he asked Amasa , Art thou in health , my brother ? And took him by the beard with the right hand to kiss him , 2. Sam. 20. 9. and yet even at that time smote him with his sword in the fifth ribb , and shed out his bowels to the ground that he died ▪ v. 10. What cursed fiend did guide the tongue of that wicked miscreant whom the Psalmist chargeth thus , and saith , Thou sittest and speaketh against thy brother ; thou slanderest thine own mothers son , Psal . 50. 20. Had my brother either supplanted me , or hunted me with a net , or sought to slay me , or slandered me with his tongue , then I might peradventure have saved this great expence of my Tears . But he was always so good a Brother , that I could never justly charge him with the least discourtesie . O no , we took sweet Counsel together , and walked unto the House of God in company , Psal . 55. 14. I may say of him as Nehemiah spake of Hanani the Ruler of the Pallace , He was a faithful man , and feared God above many , Neh. 7. 2. His blood was near to me ; but his Soul was nearer . His person I loved , as I was prompted to it by Nature : But his inner man I more zealously affected , to which I was allured by his gracious endowments , yet neither his Counsel , nor his society , nor his fidelity , nor his Religion could preserve him from the sentence of a temporal death . O what would I not do to call him back again ? What would I not give to have him restored to life again ? But all that I can either do or give , cannot perswade his Soul to return back to its Prison . Well then , seeing that I cannot fetch him from the Grave , I will yet send up my sighs towards the place where he is blessed . This I may do without any check either of reason , or religion . It was a curse which God did inflict upon Jehojakim for his sins , That they should not lament for him , saying , A● my Brother , Jer. 22. 17 , 18. But on the contrary , when Deborah ( though she was but Rebekah's Nurse ) was buried beneath Bethel under an Oak , the name of it was called Allon-Bachuth , the Oak of weeping , Gen. 35. 8. When the enemies of David were visited by sickness , he behaved himself as though they had been his Friends , or his Brethren : Yea he bowed down heavily , as one that mourneth for his Mother . Ps . 35. 14. But he who now is dead was not my enemy , but my friend , yea and no common friend , but a Brother : yea , and not a Brother in the flesh so much as in affection , even as dear as a Mother . Why then should I not sorrow for the loss of such a Brother ? I will grieve , I will lament when I remember the Love , and the courtesies which he shewed unto me ; and I will speak in the language of the Church to Christ , and say , O thou that wert my Brother , that sucked the breasts of my Mother , when I should find thee without , I would kiss thee ; yet I should not be despised , Cant. 8. 1. I will lament him as David did Saul and Jonathan , and say , the Beauty of Israel is dead , 2 Sam. 1 19. he was lovely and pleasant in his life , ver . 23. I am distressed for thee , my Brother ; very pleasant hast thou been unto me ; thy love to me was wonderful , passing the love of Women , v. 26. But what advantage to the dead are the tears of the living ? Can my sighs inspire life into his bosom ? Can a draught of my tears fetch him back again to life ? O no : 't is this , 't is this therefore that doth heighten and increase my sorrows , even that my tears cannot recover him whom I lament . But cease , fond woman , cease thy sobbs and cryes of discontent . By the extremity of thy passion thou mayest hasten to his Grave : yet if thou murderest thy self with excessive sorrow , thy soul may be deprived of the society of his . 'T is true indeed ; 't is most true . Little can I expect to come to heaven , if I violently force my self from the earth . Why then do I take on , as if I either suspected his happiness , or doubted of following him ? What comfort can it bring to his body of earth , to have it cabined in the Grave with his dispersing ashes ? The dust of both of us may mix in the vault , and yet no joy arise to our sensless ashes . If his earth was that which drew mine affection , I see my fondness in the corruption of that Earth : but if his gracious soul was the object of my love , I must strive to come where that surviveth . To heaven he 's gone , and to heaven I 'll hasten : and because I will go the surest way , I will walk in those paths which faith and patience shall direct me in . I will no more disturb the peace of my mind , since that cannot help me to the company of him . Weep indeed I do ; I am enforced unto it : 't is the law of nature ; 't is an act of necessity ; I cannot avoid it . Yet , though I weep , I will labour for content : and since my God ( as I undoubtedly believe ) hath been pleased to crown my brother with glory ; I will beseech him to comfort me here with his grace . I will not immoderately weep , lest I injure my self : I will not weep without hope , lest I offend my Maker : but that I may weep as I should , and hope as I ought , and live as I am required , I will humble my self at the feet of him to whom my brother is gone . Put on Mourning Apparel . Sermon III. ECCLES . 7. 2. It is better to go to the House of Mourning , then to the House of feasting : for that is the end of all Men , and the living will lay it to his heart . IT is evident , that in this Verse that I have now read to you , the Wise man speaks of such a mourning , as is occasioned by the Death of friends . And he saith of that Mourning , that it is better than to be in the House of Feasting . That he speaks of such a mourning , appears by that which followeth : First , he saith that this is the end of all men , he speaks therefore of such a mourning , as is upon the end of men , upon the departure of men out of this World : And Secondly , he saith , the living will lay it to his heart : He speaks of such an end of Men , as is opposite to the life of Men. In a word , By the House of mourning , he meaneth a house wherein some one is dead , which giveth occasion to the parties that dwell there , of sorrow and mourning for their departed friend . It is better to go to such a house . By the House of feasting , he meaneth not only such a house wherein there is feasting , but also all manner of abundance : As commonly Men shew their wealth in Feasting . By the end of all men , he meaneth such an end of a man as that he ceaseth to be as he was upon earth , and ceaseth to do as he did upon Earth . By laying to heart , he meaneth such a serious considering , and pondering , and discussing of every thing , as they may bring it to some use , may draw some Fruit , and benefit out of it to themselves . So that the sum and substance of the words is thus much ; It is a better thing for a Man to be conversant about the thoughts of death , and to take hold of all occasions that may bring the serious consideration thereof into his heart , than to delight himself in those worldly pleasures , and sensual delights , wherein for the most part men spend their lives . The words consist of a Proposition ; And a proof or confirmation of that Proposition . The Proposition . It is better to go to the House of Mourning , than to go to the house of Feasting . The Confirmation or proof of it , is double : First , Because this is the end of all Men : Secondly , Because the living will lay it to his heart . In the former , he calleth the House wherein any one dies , the House of Mourning . It is better to go to the House of Mourning . Where you see ; That the Death of Men with 〈…〉 live , is a just occasion of Mourning to 〈…〉 〈…〉 holy Ghost would not have described 〈…〉 ●ouse wherein a man dies in this manner , 〈…〉 were not some equity and justice in m●…ing upon such an occasion . For he speaks n●● here ( as I conceive ) ●nly with reference , and ●espect to the common Custom of natural and worldly Men ; but with respect to the natural disposition and affection , that is in the heart of man , and the equity of the thing . There should be visible signs of Mourning , and there is in it a just occasion , when men are taken away by death . When Sarah died , the text saith , that Abraham came to Mourn for Sarah , and to weep for her , Gen. 23. 2. And Esau , when he speaks of the death of his Father Isaac , he calleth the time of his death , the time of Mourning , the days of Mourning for my Father are at hand , Gen. 27. 41. So Joseph when his Father was dead , it is said that he mourned for his Father seven days , Gen. 50. 10. When Samuel was dead , all the Israelites were gathered together , and lamented him , 2 Sam. 25. 1. When Iosiah was dead , there was such a great lamentation for him , that it became a pattern of excessive mourning ; In that day there shall be a great mourning in Jerusalem , as the mourning of Hadadri●●on in the Valley of Megiddon , Zach. 12. 10 Our Saviour Christ when he looked upon Lazarus , he wept , because he was dead . And those Ephesians , this was it that broke their hearts , they sorrowed most of all for the words which St. P●●l spake , that they should see his face no more , Acts 20 , 38 We come now to the proof of the point , why going to the House of Mourning , taking these occasions to affect our hearts , is better than to go to the House of Feasting , than to take occasions of delighting our selves in outward things . What 's the reason ? It is double . First , This is the end of all men . What is the end of all men ? The House of Mourning . That which he meaneth by the House of Mourning here , is that which he calleth the end of all men , that which putteth an end to all men , and to their actions upon earth , and that is Death . So that the main point , that in this place the wise man intendeth , is but thus much , I will deliver it in the very words of the Text , we need not vary from them at all . Death is the end of all Men. But here it will be objected ; We find some men that did not die . It is said of Enoch , that he was translated , that he should not see death , Heb. 11. 5. And of Elijah , that he went up by a whirl-wind into heaven in a chariot of fire , 2 King. 2. 11. These men did not die . To this , I answer briefly , Particular and extraordinary examples , do not frustrate general rules : God may sometimes dispense with some particular men , and yet the rule remain firm . I say it may be so . But secondly we answer , They had that that was in stead of Death to them , some change , though they did not die after the manner of other men . So at the end of the world , it is said , that those that are alive shall be caught up and changed , in the twinkling of an eye ; there shall be a sudden , and almost undiscernable , unperceivable change , which shall be to them in stead of death . But it will be objected further ; There is a promise made in Joh. 11. That those that believe shall never die . To this I answer with that common distinction ; There is a twofold death , which the Scripture calleth , the first and the second death : The first death , is the death of the body , that ariseth from a disjunction , and separation of the body from the soul ; And there is a second death , that ariseth from the dis-junction , and separation of the soul from God. The first death is no death properly , the second Death is that which is truly Death : And so they shall not die . A man may have a body separated from the soul , and yet not his soul separated from God , nor himself from Christ . Who shall separate us from the love of God in Christ ? Neither life , nor death , nor principalities , nor powers , &c. Rom. 8 38. This point also is of use to us , in the death of others . First , to moderate the mourning of Christians for the Death of others . Why ? It is the end of all men , it is that that is the common condition of all men , it should not be too grievous , nor too doleful to any man. We would not have our friends to be in another condition in their birth than others , we would not have them have more fingers , or more members than a man , and would we have them have more days ? Let this serve as a brief touch upon that . Secondly , it teacheth us to make good use of our fellowship while we are together . Not only we may die , but those that are useful to us may die also , let us make good use of one another , while we live therefore . It did smite the heart of those Ephesians , that they should see the face of Paul no more ; specially above the rest it grieved them , that they should see him no more ; how would it have grieved them think you , if they had always hardned themselves against his ministry before ? Think with your selves seriously , here is such a Minister , such a Christian friend , that husband and wife , that parent and child , a time of ●arting will come ; let us make it easie now , ●y making good use of one another while we ●e , that when friends are took away , we may ●●ve cause to thank God , that we have had com●nion , and comfort of their fellowship and ●●ciety , the benefit of their graces , the fruit of ●●eir lives : and not sorrow for the want of them ● death . Death separates a Man from his Friends . For alas ! Death doth not only part a mans body and soul , a mans self and his wealth , but it parteth a man from his friends , from all his worldly acquaintance , from all those that he took delight in upon earth : Death makes a separation between husband and wife : see it in Abraham and Sarah , though Abraham loved Sarah dearly , yet Death parted them , Let me have a place to bury my Dead out of my sight , Gen. 23. It parteth Father and Child , how unwilling soever they be : see it in David and Absolom , Oh Absolom , my son , would God I had died for thee : and Rachel mourned for her Children , and would not be comforted , because they were not . It parteth the Minister and the people : see it in the case of the people of Israels lamenting the death of Samuel ; & in the case of the Ephesians , at the parting of S. Paul , sorrowing especially when they heard they should see his face no more . It parteth those friends who were so united together in love , as if they had but one soul in two bodies ; see it in the separation that was made by death , between David and Jonathan , that were so knit together in their love , that he bewaileth him , Woe is me for my brother Jonathan , 2 Sam. 1. 9. This is necessary consideration for us that live that we may learn to know how to carry our selve towards our worldly friends , and how to moderate our selves in our enjoyment of these worldl● comforts . Look upon every worldly thing as mortal , as a dying comfort . Look upon Childre● and friends , as dying comforts . Look upon yo● estates , as that that hath wings , and will be gone . Look upon your bodies , that now you make so much of , as a thing that must be parted from the soul by death , and that ere long . See what advice the Apostle giveth , 1 Cor. 7. 19. the time is short ( saith he ) therefore let those that marry , be as if they married not : and they that rejoyce , as though they rejoyced not : and they that buy , as though they p●ssessed not : and they that use this world as not abusing it , for the fashion of this world passeth away . When thou accompaniest another to the grave , dost thou conclude thus with thy self the very next time that any death is spoken of , it may be mine ? or , as Saint Peter speaks to Saphira after the death of Ananias , The feet of those that have buried thy husband are at the door , and shall carry thee out also . Again this Doctrine serves to reprove , that sinful laying to heart of the death of others , that is too frequent and common in the world . That is , first , when men with too much fondness , and with too great excess and distemper of affection , look upon their dead friends , as if God could never repair the loss , nor make amends for that he hath done in taking of them away . Rachel mourneth , and will not be comforted . David mourneth , and will scarce be comforted , Oh Absolom , my son , my son , would God I had and for thee . What is all this but to look on friends , ●ather as Gods than men , as if all sufficiency ●ere included in them only ? Men look on their ●riends , as Micah did upon his Idol , when ●hey had bereaved him of it , they took away ●ll his comfort and quiet ; You have taken away ●y Gods ( saith he ) and what have I more , Judg. 8. ●4 . This now is an ill taking to heart the death ●f friends , to mourn as men without hope . Secondly , there is taking to heart , and considering of the death of men , but it is an unrighteous considering , and unrighteous judging of the death of others . If men see one die , it may be a violent death , then they conclude , certainly there is some appearent token of Gods judgment on such a one . If they see another die , with some extremity of torment , and vehement pains , certainly there is some apparent evidence of Gods wrath upon this man. If they see another in some great and violent tentation , strugling against many tentations , they conclude presently , certainly such are in a worser case than others . I may say to all these , as Christ said once to those that told him of the eighteen men upon whom the Tower in Siloe fell , think you that they were sinners above all men that dwelt in Hierusalem ? Luke 13. 4. Or rather , as Solomon saith , All things come alike unto all , there is one event to the righteous , and to the wicked , Eccles . 9. 2. Learn to judge righteous judgment , to judge wisely of the death of others , take heed of condemning the generation of the just . But rather , in the last place , Make this use of the death of every one . Doth such a ma● die by an ordinary sickness , having his understanding , and memory continued to the end Doth such a man die in inward peace an● comfort , with clear and evident apprehension of Gods love , so that he can with Simeon say Lord , now lettest thou thy servant depart in peace Luke 2. 29. What use shouldest thou that live●● make of this now ? Certainly , let the sweetne● of their death , make thee in love with the goodness of their lives . That is the only way to a happy death , to a comfortable end indeed , the leading of a fruitful and profitable life . The main business that a man hath to do , is to make sure of himself in this life . It was the question that Saint Austin made to those that told him of a violent death that seized upon one . But how did he live ? ( saith he . ) He made no matter how he went out , but how he carried himself in the world . And truly this is the great Question , that every man should put to his soul . I must out of the world , how have I lived when I was in the world ? had GOD any glory by me ? had men any good by me ? have I furthered my account against the day reckoning , that I may give it up with joy . But now he is Dead , wherefore should I Fast ? Sermon IV. 2 SAM . xii . 23. But now he is dead , wherefore should I fast ? can I bring him back again ? I shall go to him , but he shall not return to me . HEre you have a large Description of that incomparable Love which our princely Prophet David , that good King of Israel , did bear towards his Son , who was no sooner visited with sickness , but that his most loving , tender and indulgent Father made earnest supplication and Prayer unto Almighty God , the only Physician both of Soul and Body , to restore him to his wonted Health again ; which when he saw how that it could not be gained , like one in a trance presently fell down upon the ground , where he ( so long as his innocent Child could move ) 〈…〉 lye both night and day ; ever fastin●●…ng , and crying out most lamentably , as it is evident , ver . 16. saying , O who , who shall deliver this poor Soul from the cruel jaws of all-devouring Death ? Wherefore , so soon as the Elders did behold him , being moved to pity , they came like good loving Neighbours unto him , with wet-shot Eyes , and desired him by all means possible to rise up from the ground , and not to take it so much to heart : But for all that , they could not prevail , he would not leave his low and lamentable Lodging , so long as his poor sick Child was alive : Niobe-like , he wept still , and would not be comforted . He had ( as St. Bernard makes mention ) a Week of Sorrows : When he saw his sweet Child , that poor Infant , still panting and striving for Death , unto which he was so soon sentenced , he could not refrain from Tears , and leave off sorrowing , as you may see by this his mournful Elegy : But as soon as the Child was dead , when it had paid that debt which we must all , and we know not how soon , being only certain in uncertainty ; then he could rise from the ground , change his Cloaths , wash his Hands , and break his long Fast : Whereupon his Servants , as soon as it did arrive unto their knowledge , ver . 21. began to expostulate , and say unto him , What thing is this that thou dost ? Thou didst fast and weep for the sick Child , so long as it was alive ; but now it being dead , thou canst leave off all doleful Lamentations , and rise and eat : 'T is true , ( saith he ) I could not do so before , seeing it did strive so for death ; but now I can , and this is my reason : For now he is dead . In these words , as they distribute themselves you have these three following Circumstances , regardable . First , A serious Consideration ; But now he is dead . Secondly , An acknowledgment of his own Imbecillity and weakness , Can I bring him back again ? And then , Thirdly , and lastly , His Confidence ; I shall go to him , &c. But now he is dead , &c. Now of these in their order severally : And First of that serious Consideration which King David took , when that his sweet Child was dead , which every one ought to do , and that was , Why shall I fast any longer ? Why shall I weep , and cry thus mournfully both day and night , seeing he is dead and gone ? No , I will not do it ; for if I should , it would not bring him again , it would not revive , but still add more grief unto my sable thoughts , which are too grievo●s and sorrowful for me a forlorn creature to endure . But now for the better adavancement of your knowledge , and the better managing of my discourse , you may with me consider these four following particulars , which ( as it is most requisite and necessary ) are to be treated of severally . First , The person fasting and mourning . Secondly , The person mourned for . Thirdly , The manner of his Mourning : And then , Fourthly and lastly , The Reason which he gives why he doth not continue ( after the death of his dear Child ) any longer in that doleful condition . Now the very first in this Tragical Chorus is King David , that sweet Singer of Israel , who was so loving and tender hearted , that he could not forbear to sympathize , condole , and ●o have a natural compassion on all , as his own words give warrant , Psal . 35. 13. For , saith he ●here , As soon as I perceived that my neighbours grew sick , I could not refrain my self from mourn●ng , but cloathed my self with Sackcloath , and humbled my soul with fasting ; which are the Ensigns of Sorrow , or as some say , the Weapons of Repentance . To mourn for the Sick , is both natural , commendable , and profitable ; and therefore , says the Poet. Est quaedam flere Voluptas : That there is much pleasure in Mourning : ●t still disburdens the heart , by opening its ●luces , and dischargeth Con●h●s in canales , Ci●terns into Conduit-pipes , which run like Rivers of water , Psal . 119. 136. And therefore , ●ays holy David , Mine eyes gush out with rivers ●f water : It was an usual custom in this good King , to fast , pray , and mourn continually for ●ll persons under affliction , whether of Mind , Body , or estate : And therefore , think you , was ●t possible that his merciful eyes should not be eclipsed with tears , when he took his Farewell of his sweet Babe , which his eyes could ●ever behold again , until that he himself did ●ass into the low Chambers of death ? Seven days ( like Job in his troubles ) he turned and ●ossed himself upon the ground , still crying but most mournfully , as one utterly undone ●or his Son , expecting always that God almighty would be favourable and gracious unto him , and grant his Son a longer life : but when he saw that he would not be treated to prolong his days upon earth , resolved fully with himself to leave off his sorrowing , and to say with patient Job , The Lord giveth , and the Lord hath taken away , blessed be the Name of the Lord , Job 1. 21. The Lord gave me my Child , and now hath he taken him away from me again , therefore why should I any longer fast and mourn ? why should I weep and sigh thus bitterly ; yea and why should I , even I feeble Creature ( whose Life is but a vapour , a very moment ) lay it thus to heart , and take on thus sadly ? Can I bring him back again ? No , I shall go to him , but he shall not return to me . Job I say , in all his cruel troubles , could not be more patient , than this princely Prophet was here . This his serious consideration doth not only bespeak him to be religious , wise and patient ; but also to be most holy . Job , although a very patient man , never could nor would do thus ; but cursed even the day wherein he was born , Job 3. 3. saying . Let the day perish wherein I was born , and the night wherein it was said , There is a Man-child conceived . Yet further , if that you do but look upon this princely Prophet and good King , in his Obsequies for his Son Absolom , you will find him no otherwise affected , than he was for this poor Infant , as it is made manifest , 2 Sam. 18. 33. Oh! Absolom , Absolom ( faith he there by way of Epizeuxis when that the sad tidings concerning the death of his well-beloved Son had arrived unto his kdowledg ) I would to God that I ha● given up the Ghost , and died for thee ; yea even fo● thee , my Son , Absalom , my Son , Absalom ; Oh Absalom , my Son , my Son ! As soon as he perceived Cushi to draw near unto him , ver . 32 then , yea even then he had an Earthquake i● his Soul , his faculties were all set on fire , and when that the sad sorrowful news was told him of his dearly beloved Sons death , then in a rage he put all out of the Room where he was , and fell upon his knees with wet-shod Eyes , still wringing his hands , and wishing heartily that God had been pleased to take him instead of his son Absalom , that precious Jewel of his . I say that Abraham the Father of the Faithful , could not have taken it out worse ; he could not have been more sorrowful , if that his dear Son Isaac had been offered ; nor our old Grandsire Adam , the Father of the Living , for his slain Son Abel , than holy David that good King of Israel did here for these two Sons of his ; but especially for Absalom . 'T is true , so long as the sweet Babe was alive , still striving and strugling in his sight daily and hourly for Death , which ( like that Serpent Regulus ) by no Charms can be charmed ; he took on most grievously : but when he had yielded up the Ghost , when Death , Gods special Bailiff , had arrested him with a Habeas Corpus , then he could leave off sorrowing , and resolve fully with himself to fast no longer . So long as it was alive ( saith he in the former Verse ) I had hopes that God would hear my Prayer , be gracious unto me , and prolong his days here with me in this habitable Orb , but now it hath pleased almighty God to take unto himself my dear Child out of this miserable world , wherefore should I fast ? wherefore should I take on thus sadly , being all is in vain ? No , I will not do it , I will not be guilty of such a great Offence : for now he is dead , wherefore should , &c. Daniel that holy Prophet was of such a tender disposition , that he wept and mourned full three weeks together , not suffering himself to eat any pleasant thing , Dan. 10. 2. Esau wept for the loss of his Blessing ; and Joash for Elisha being ready to die . Job wept and mourn'd for such as were in sorrow , trouble or any other adversity , and for his own afflictions ; and so did Isaiah , with the good Prophet Jeremiah for the misery of the Israelites to come , Jer. 13. Naomi wept and mourn'd most dolefully departing from her Country , and so did Nehemiah for Jerusalem ▪ s misery . Elisha did mourn and weep bitterly seeing the evil which Hazael should do to the Israelites Children ; and so did the Women for their harmless Children slain by Herod , Luk. 23. 28. Insomuch that their cry penetrating the clouds , and knocking at Heavens gate , did enter into the ears of the Lord of Hosts . And to preceed : Abraham mourned and wept bitterly for his Wife being deceased : Abigail for Vriah her loving husband : David for Saul , Abner and Jonathan ; the Egyptians for Jacob seven days ; Jacob for Joseph supposing him dead ; Joseph for Jacob being dead ; Jeremiah for Josiah with great Lementation , and the Israelites for Moses and Aaron thirty days . But holy David here ( in my Text ) took a better course ; who ( as soon as his child was departed ) left off sorrowing , saying , Now he is dead , wherefore should I mourn ? &c. St. Paul in his Epistle to the Romans , bids us weep with them that weep , Rom. 12. 15. And for the dead , 1 Thess . 4. 13. but not as others sorrow , which have no hope . We must not weep and mourn immoderately , lest with Samuel we be reproved , when he lamented overmuch for Saul : but moderately , as St. Paul that blessed Apostle did for Epaphroditus , Phil. 2. 27. They mourn moderately , do nothing contrary to the Word of God : For Almighty God , by whom Death is inflicted , would have the nature thereof to be such , that it should bring Tears and sorrow , not only unto them which die ; but unto those also of whom they that die are beloved . Who ( but a man of a stony heart , in the mourning Troop accompanying his loving Neighbours deceased Son unto his Grave , dying in the Spring of his Youth , even at that Age when he was most able to comfort his dearest Friends , even her that brought him into the World , or in the Winter of her Widowhood , when she did most want him ) could refrain from mourning and weeping ? Children are walking Images of their tender Parents , even Flesh of their Flesh , and Bone of their Bone , the Wealth of the poor man , and the Honour of the Rich ; it must then be one step unto Weeping Cross , when any Parents lose their Children . St. Ambrose in his book concerning Naboth , ch . 5. makes mention of a Tragical Accident : How that in his time there was a poor man , in extream necessity , constrained to sell one of his Sons in perpetual Bondage , that he might hereby save the rest from a present Famine ; who calling all his dear Children unto him , and beholding them as Olive Branches round about his Table , could not resolve which he might best spare ; his eldest Son was the strength of his Youth , even he that called him first Father , and therefore not willing to part with him ; his youngest Boy was the Nest-chick , the dearly beloved of his mother , and therefore not willing to part with him ; a third most resembled his Progenitors , having his Fathers Bill , and his mothers eye , therefore not willing by any means to part with him ; one was more loving than the rest , and another more Diligent ; so that the good Father in conclusion among so many , could no● afford to part with any . Nay , it is almost Death to some , to part with any of their Children , but for a Year or two , although that they go but a little way , and may return when they will : Therefore could David be thought blame-worthy , to mourn for his Child , whom he could not see till he went to him ; but now he is dead , &c. And this brings me now unto the second thing considerable in my Text , which is the Person whom David that good King , wept and mourned for thus dolefully , and that was for his Son , an innocent Babe , who was no sooner born into this miserable World , but visited with a mortal Disease , and so cut off for the Life of Vrias in his Infancy . The Life of his Son Ammon was not satisfaction sufficient , nor of his dearly beloved Son Absalom , nor yet the Life of his Son Adonijah , but also this poor harmless Creature , must suffer together with them ; now he is dead : It is enacted by Almighty God , in the high Court of Parliament in the Kingdom of Heaven , unto all men , that they shall once Die ; and therefore says David , Psalm 89. 48. What man is he that liveth , and shall not see death ? Shall he deliver his ▪ Soul from the Hand of the Grave ? There are two sorts of Deaths ; Corporal , which is either natural or violent ; or Eternal Death , which is called a Spiritual Death , or the second Death . The first ( being only a Separation of the Soul from the Body , with all the evils that attend thereon ) this sweet Child suffered . Death is like an Archer , making man his Butt , who when he shooteth , pierceth in this manner following : In shooting over us , he wounds our Ancestors ; behind us , our Servants ; on our right hand , our Wives and Children ; on our left hand our Friends ; and in the midst our selves ; so that as St. Paul says , Heb. 9. 27. No one can escape him : So that you may see as Job saith , man's time is appointed , his months determined , and his days ( which are but few upon Earth ) numbered ; yea , and ( as our Saviour Christ says ) his very last hour is limited : He was made of the mould of the Earth , and therefore thither shall he return ; and as all have one entrance into Life , the like going out shall they have to death : Naked came we into this most miserable World , and naked shall we return again . If Adam had not eaten of the forbidden Fruit , we had never known what Sin had been , and so by consequence Death ; which is a thing that now cannot by any means be avoided , before that we knew what sin was , we had strong Houses : But ever since , God let 's us dwell in thatch'd Cottages , and clay Walls ; every Disease like a storm is ready to totter us down . In old time , men us'd to live long ; but now many are thrust out of house and harbour , at less than an hours warning ; yea , and even in their infancy , at their first coming into the world ; as this poor innocent Child was ; and not only for their own faults , for their own transgressions , but for their Parents . In the Third of Gen. you may find mans Exodus , and that is , thou shalt die . Ever since Old Adam , our great , great , great Grandfather , neglected his Duty towards God , Death the lodge of all mens lives , comes with insensible degrees upon the sons of men ; it 's impartial hand is always destroying ; no Wisdom can appease , no Policy can prevent , nor any earthly Riches redeem us from the Grave ; semel a●t bis morimur omnes , some once , some twice , we must all die ; we have an old Statute for it , that this earthly Tabernacle must suffer corruption , and therefore the Poet sings sweetly ; Post hominem vermis , post vermem foetor , & horror ; Sic in non hominem vertitur omnis ho●o . As man came from the Earth , so thither shall he return , and become a habitation and food for Worms . If any had been exempted from the fatal and general sentence of Death , then ( without all question ) our most blessed Saviour , and Redeemer Jesus Christ had been ; who ( for our Sins , and for our insufferable Iniquities ) suffer'd the sharpest death imaginable , even to die upon the Cross ; who was equal to the Father touching his God-head : Now , seeing that this ever blessed Virgins Son , Lion of the Tribe of Judah , and harmless Lamb of God , did suffer an ignominious Death , to redeem us from Eternal Death ; let not us be unwilling for our own good , to lay down our lives , and to part ( without sorrow and grief ) with our dearest Friend , or Relation ; but rather let us take up a full resolution , when any of our Friends , although never so near and dear unto us , be departed , and say with David , now he is dead , now he ceaseth to breath , and now he hath taken a farewell of the Elements , wherefore should I fast ? Can I bring him back again ? Good Christians can with patience embrace this Life , yet in their best meditations they do commonly wish for Death ; they honour all that contemns it , but cannot endure , or heartily love any that is afraid of it ; this makes many naturally love a Souldier , and honour those tattered , and contemptible Regiments , that will die at the command of a Sergeant . For a Pagan there may be some motives to be in love with Life , for a Christian to be amazed at Death ; I see not how he can escape this dilemma that is too sensible of this Life or careless of the Life to come . If a Wife put forth her Child to Nurse , and the Nurse having kept it long enough , she taketh it home again ; can the Nurse or any other have any cause to complain ? so the cause stands between God , and our Souls , If God ( having inspired into these mortal Bodies of ours , that which is immortal ) come , and take it to himself , lest it should come to harm ; can any one have any reason to Complain ? As seed ▪ unless sown in the Ground , cannot bring forth , so we until that Death come , and we be laid in the Ground cannot expect our consummation and bliss with Gods Saints in his Kingdom of Glory . Death freeth the godly from the Tyranny of Satan , from Sin , from the World , from the Flesh , and from eternal Damnation , placing them with Christ for evermore in Heaven , the Center of all good wishes , where instead of Earthly Bodies , they shall be cloathed with unspeakable Glory ; and all this holy David was not Ignorant of , which made him ( as soon as his dearly beloved Son had taken his Farewell of this inferior Orb ) say , Wherefore should I fast ? seeing my Child , yea , my precious Jewel , has changed his Life out of a miserable world , into a Kingdom where pleasures ineffable are to be had for evermore ; but now , &c. And this brings me now unto the Third thing considered in my Text , which is the manner of his mourning , and that was how he spun away his time in weeping , fasting , and praying for his dear child so long as he was alive ; he did not as Priamus did for his Son Hector , Fast , Weep , and Pray after his Death , or as many do now adays , only in outward shew , altering their Garments . No , his was far otherwise . it was real , true , and hearty sorrow , not countenanced in the least with a heavy look or with a solemn sigh blown from deceitful lungs . No , his was a Weeping , Watching , Mourning , and Fasting Grief ; he was sequestered from all Worldly contentment , imprisoning his Body from all the pleasures of this mortal Life , ever making his bed to swim , and watering his touch with tears . He mourned as one for his only Son , eating ashes like Bread , and mingling his Drink with weeping ; still weeping , wailing , and crying as one that had parted with his dear Mother , Psalm 35. 14. or as a virgin girded with sa●k-cloath for the husband of her youth , Joel 11. 8. Nature ( being we are Members of one Body , thinking the mishap of other men to be our own , through the mutual compassion of Christ's Body ) makes us desirous to live together so long as is possible ; therefore was it possible for David to refrain from tears , when he took his farewel of one Child , part of his own Body ? No , he could not forbear crying , until he began to consider with himself that he was dead , and that the Death of the Saints is precious in the sight of the Lord , and the day thereof better to them , than the day of their birth ▪ being then ( and not before , as Saint John Says , Revel . 14. 13. ) they rest from their labour ; then , yea then , and not before ; he could rise , change his cloaths , wash his hands , and break his fast . Now such ( I say ) if they will mourn , ought to be your manner , that is , so long as your friends are visited with Sickness , they ought to sympathize , condole , and have a fellow-feeling of their Maladies , ever providing to your power , all good means for their Health , and Recovery , and for good looking to them , in the time of their weakness ; yea , you must pray for them , and use all lawful and good means possible for their ease , and succour ; so long as it shall please God , to continue them with you in that sorrowful condition ; but then , as soon as it shall please Almighty God to call any of your Relations from you ( although never so near , and dear unto you ; yea , although he be the staff of your Life , and your only Joy , and Comfort ) you ought to refrain from tears , and immoderate mourning ; cheering up your selves , and resolving fully in your mind as holy David did here , lest that you displease the Creator , and Preserver both of our Souls and Bodies , saying , Now he is dead , &c. for there is a time to Mourn , and a time to Rejoice , I took on ( saith he ) most sadly in the former verse , so long as he was alive , because I thought still that God would restore him to his Health again , and grant him a longer time to stay with me his loving Father , but now , seeing that it cannot be obtained , I 'll fr●t my self no more , for now he is dead , dead , dead ; now he is dead and gone , now he is past calling back again , wherefore , or to what end should I fast , can I bring him back again ? And thus much concerning the manner of David's Mourning for his Son ; wherefore that which shall have the next place in my discourse , is concerning the reason this Princely Prophet , and good King gave , why he would not continue any longer in his sorrowful condition , and that is , Can I bring him back again ? can I revive him ? can I put life into him ? No , it is beyond my Skill , to add one Moment to any mans life , I can neither call him back , nor go to him my self , now he is dead , and gone , all the world cannot save him alive , I must follow him , but he shall not return to me . Here you may see an acknowledgment of his own imbecillity , & weakness in recovering his dead Child , can I bring him back again ? It hath been experienced , and found possible for a man , from the ashes of a Plant , to revive the Plant , and from its cinder to recall it to its stalk , and leaves again , but to call those that are ascended up to Heaven , or descended into the world of Damned Souls , is far beyond the power of Man ; Abraham being full of faith as it is Evident , Heb. 11. 19. having commanded that his son Isaac should be offered , thought that God would raise him up again from the dead : therefore , why did not David hope the same , the reason , as Peter observes , upon this place in my Text , is diverse . Abraham had the promise concerning his Son Isaac , he knew that God would do whatsoever he desired , rather than his promise should not be fulfilled , therefore he came with a willing mind unto that offering : but David had not such promises concerning this his dearly beloved Son , but rather a threatning , seeing he was ready to die , or just newly dead ; wherefore being not encouraged in the least ( his own Conscience telling him , how it was Impossible , unless God the efficient cause of our Life , by whom we live , move , and have our being , would restore him to Life again ) fully desolved with himself to leave off sorrowing , and to prepare himself to go to him , seeing he was not to return ; But now , &c. and this brings me unto the last thing considered , and that was his confidence how he should follow , &c. Here you may see how that David did not doubt in the least , but that his sweet Babe was ascended up to Heaven , which is far beyond thought , and glorious beyond report , and that he himself should follow quickly after ; some are of opinion , and will not stick to maintain their damnable doctrine with devilish Arguments , that Infants dying unbaptiz'd are not capable of salvation ; which is as false as God is true , else , what became of those Children of Bethlehem and in the coasts thereof , from two years old , and under , among whom questionless some were uncircumsized or not baptized , when Murthered by bloody Herod , who would not suffer the King of Heaven , and Earth , and the whole World , to Reign in Jury , certainly their condition is very good , for although he had power to hurt their innocent Bodies , yet he had not power to hurt their poor harmless Souls , being hid with Christ Jesus , that sinless Babe , in God. Our Saviour seems to have a special love for Children above all other , which made him say in his holy Gospel , suffer the little Children to come unto me , and forbid . them not , for of such is the Kingdom of Heaven , Matth. 10. 14. Now David knowing no less , might well believe that his Child was received into Heaven . O blessed Babe , which came to the wished Haven without any Tempest ; enjoying the com●orts of another Life , before thou knew the cruel miseries of this Life , having thy head crowned with happiness , before thou wert covered with hair ; thy dear Father ( although a King ) could never have pleasur'd thee in this vail of misery , as thou art how in the Kingdom of Heaven , where Likewise now the Father is . But now he is dead , so that you may see David's shall go , came at last to is gone . The life , and spirit of all our actions is the Resurrection , and stable apprehension ; that our ashes shall enjoy the fruit of our pious Endeavours ; without this all Religion is a fallacy : how shall the dead arise ? is no question of a true Christians Faith. Job was ever confident that our estranged , and divided Ashes should unite again , that our separated dust after so many pilgrimages , and transformations into the parts of Minera's , Plants , Animals , Elements , should at the voice of God return into their Primitive shapes , and joyn again to make up their primary , and predestinate forms ; as it is evident by his own words ; for , saith he , I know that my Redeemer liveth , and that he shall stand at the latter day upon the earth ; and though after my skin worm● destroy this Body , yet in my flesh shall I see God ; whom I shall see for my self , and mine eyes shall behold , and not another ▪ Job 19 , 25 , 26 , 27. what is made to be Immo●●●l . nature cannot , nor will the voice of God destroy . As at the Creation of the World , all that distinct species that we behold , lay involved in one Mass , till the fruitful voice of God separated this united multitude into its several species ? so at the last day , when those corrupted relicks shall be scattered in , the wilderness of forms , and seem to have forgot their proper habits , God by a powerful voice , shall command them back into their proper shapes , and call them out by their single , and individuals ; then shall appear the fertility of Adam , and the Magick of that sperm that hath dilated into so Many millions , seeing our Souls are Immorral , nature cannot , nor will Almighty God destroy ; wherefore David that Princely Prophet and good King knowing this , and being fully perswaded , that his Child was gone to Heaven , and that he should follow ; left off his Doleful mourning , rised from his law , and ●amentable lodging , chang'd his cloaths , washed his hands , went to prayer and brake his long fast , ever cheering up himself , knowing that he should quickly follow , as you may see here by his own words read unto you , But now he is dead wherefore should I fast , can I bring him back again ? I stall go to him , but he shall not return to me . The EJACULATION . GOod Lord , is it so that there is no returning from the Grave ? Then assist us by thy divine Grace to improve every Inch of Time , before we ●o down to the Grave , and be seen no more . Is ●t true that our Dear and Pi●us Relations that are ●ead and gone will never return to us again ? ●hen let us prepare to follow them to an happy ●ternity ; Good Lord , now seeing all this is rea●y ●tue , let us live as men and women that have ●lready one foot in the Grave , Oh let the death ● others shew the weakness of our own Bodies and ●e many Grey-hairs that are ●ere and there upon our head put us in mind of our winding-sheet , and of the day of judgment , which is approaching very swiftly towards every one of us : Let the daily instances of our dying Relations take such a living Impression upon our hearts as may deaden then towards all objects on this side Heaven . Good Lord , let us all be all for Heaven , let all our thoughts be Heavenly thoughts , let all our speeches be Heavenly speeches , and let all our Actions be Heavenly-Actions , and let all thine ordinances prove Heavenly ordinances to us , ever drawing up our Hearts from Earth to Heaven , seeing we must quickly return to Dust ; Good Lord , it is a vain Imagination for any Man to think that he can be happy without God , who is the Author of all happiness ; or to think that finite and sensual objects can satisfie infinite and spirtual desires ? or to think that Temporal uncertainties are more valuable , and more desirable than an interest in Jesus Christ and Eternal Glory . What Joy ? what inexpressible Joy will a good Conscience afford us ; when we come to be arrested by the cold hands of Death , when we come to make our beds in the silent Grave . We must needs confess it is contrary to Reason , and much more inconsistent with Grace , that we should prefer Earth before Heaven ; Yea , there is as little Reason for it , that we should endeavour to grasp so much of the Creature into our hand● , when as one Death-Gripe will soon cause us to let go our fastest hold of Created Injoyments . Oh! therefore why should we go about to build a nest for our selves among the Stars , when we have seen so many of our dearest A●quaintance and nearest Relations carried to the Grave before us ; and there made a Feast for the Worms to feed upon : Good Lord , therefore do thou make us to know our End , and the measure of our Days , what it is , that so we may be throughly convinced , how frail we dre ; let us remember that we have no continuing City here , and therefore it will be necessary for us to seek one that is to come . Let us not spend our flying Daie● in ●●er Impertinences , but let us look after that Eternal Inheritance which will never fade away . O! let us all improve our Time and Talents for God , that when our Bodies return to the Grave , from whence there is no coming back , our Souls may go to God that gave them . Bury my Dead out of my sight . SERMON V. GEN. xxiii . 4. Give me a possession of a Burying place with you , that I may bury my Dead out of my sight . THis is the conclusion of all Flesh ; they were never so dear before , but they come to be as loathsom and intollerable now . When once the Lines and Picture of Death is drawn over the Fabrick of Man or Woman's Body , ( as it is said here of Sarah ) all their Glory ceaseth , all their good Respect vanisheth away , their best Friends would be fainest rid of them : even Sarah that was so goodly and amiable in Abraham's sight , must now out of his sight , he must bury his dead out of his sight . But Abraham , as the Father of faithful men , and a Pattern to all loving Husbands in all Ages ensuing , doth not this till such time as the dead Sarah groweth noysom to all that look upon her . As long as he could by his Mourning and Lamentation prosecute her without offence to his Eyes , and danger to his Health , he did it : but now the time is come , when Earth must be put to Earth , and Dust must return to Dust . There is no place for the fairest Beauty above Ground , when once God hath taken Life and Breath from it ; it must go to its own Elements , and to the Rock and Pit from whence it was hewen , thither it must return . After he had performed this , perhaps he mourned three or four Days for his Wife ; he knew this Mourning must have an end , he knew that he must commit her to the Ground . Therefore when he had thus moderated himself , as first to shew by his Sorrow that he was a loving Husband , and then to shew in the ceasing of his Sorrow that he was a wise man , and a faithful Christian , He cometh to desire a possession of burial . Give me . What ? A possession of burial . First , A possession . He would have it so conveyed , as no man might make claim of it , but that it should be for him and his for ever . Therefore it was , as it were , a Church-yard that he begged , such a one as was capable , and had sufficient scope and room for his whole Posterity in the time to come . Give me a possession , a burying-place . Here is the end why he would have this Possession . A strange kind of Possession . Behold Abraham ; see how he beginneth to pos●ess the World , by no Land , Pasture , or earable Lordship : The first thing is a Grave . So every Christian must make his Resolution . The first Hou●hold-stuff that ever Sele●cus bought in Babylon was Sepulchre-stone , a Stone to lay upon him when ●● was dead ; that he kept in his Garden . Give me a Burying Place to Bury my Dead . Behold , he calleth here Sarah , his Dead , he calleth her not Wife , though it is said after in the Text , that Abraham buried Sarah his Wife ; yet that is in repesct of the time of her life , when they lived together , and in respect of the former Society , and Converse they had , but now he speaks to the point , she is no more his Wife , but his Dead . My Dead . Yet notwithstanding , though she was not Abraham's Wife , yet she was Abraham's Dead . This must teach a Man after he is freed by remaining for the Dead . A Man is bound to lament and sorrow for his Dead , as Abraham did here , to love the Memory of the Dead , to speak well of the Dead , when occasion serveth , to commend them for their Vertues , to use the Friends of the Dead ( as far as is in their power ) with all Courtesie , to be good to the Children of the Dead , to be good to all that come of that Issue for their sakes . Let me bury my Dead . Lastly , it followeth , why he would bury his Dead Out of my sight . A strange thing , Out of my sight . The best Friend in the world cannot endure the sight of a dead Body , it is a gastly sight , especially when it cometh to that dissolution , that the parts begin to have an evil savour and smell , as all have when they are Dead ; then to keep themselves in Life and Health , it is necessary to avoid them , to bury their Dead out of their sight . And what so sweet a sight once to blessed Abraham , as Sarah ? What so sweet a spectacle to the World , as Sarah ? The great Kings of the World , set her as a Parragon , and she came no where but her Beauty enamoured them ; she was a sweet prospect in all Eyes , every Man gaz'd on her with great content , to see the Beauty of God , as in so many lines marked out in the face of Sarah . Yet now she is odious , every Eye that looked upon her before , now winks and cannot endure to look upon her , she must be taken out of sight . Oh bethink your selves of this , you that take pride in this frail Flesh , that prank up your selves , to make you Graceful in every Eye ; you that study to please the Beholders ; you that are the great Minions of the World ; you that when Age beginneth to purle your Faces , begin to redeem your selves with Paintings ; think of this . Mother Sarah the beautifullest Woman in the World , is loathsome to her Husband , her sweetest Friend , when once she is dead . The Funeral Procession . SERMON VI. ECCLES . 12. 5. Man goeth to his long home , and the Mourners go about the streets . ALthough I might in the Kings ( King Solomon's ) name command , yet I will rather in the Preachers ( his other style ) humbly entreat your religious Attention to the last Scene , and Catastrophe of Man's Life , consisting of two Acts , and those very short . 1. The Dead's Pass , he goeth , &c. 2. The Mourners March , they go about , &c. Little Children newly born , take in their first Breath with a sigh , and come crying into the World , assoon as they open their Eyes they shed Tears , to help fill up the Vale of Tears , into which they were then brought , and shall be after a short time carried out with a stream of them , running from the Eyes of all their Friends . And if the Prologue and Epilogue be no better , what shall we judge of the Scenes and Acts of the Life of Man , they yield so deep springs of Tears , and such store of Arguments against our abode in this World , that many reading them in the Books of Hegesi●s the Platonick , presently brake the Prison of their Body , and leaped out of the World into the Grave ; others concluded with Silenus , Optimum non nasci , proximum quam primum mori , that it was simply best never to be born , the next to it to die out of hand , and give the World our salve , and take our vale at once . The dead go directly to their long home , the living fetch a compass and round about : the termini of which their motions shall be the bounds of my Discourse at this present . Old Men are a kind of Antipodes to young Men ; it is evening with them , when it is morning with these ; it is Autumn in their Bodies , when it is Spring in these : The Spring of the year to decrepit old men , is as the Fall : Summer is Winter to them , and Winter death ; it is no pleasure to them to see the Almond-tree flourish , which is the Prognosticatour of the Spring , or the Grashopper leap and sing , the Preludium of Summer ; for they now mind not the Almond-tree , but the Cipress ; nor think of the Grashopper , but of the Worm , because they are far on in their way to their long home , and the mourners are already in the streets , marshalling as it were their Troops , and setting all in equipage for their Funeral , no dilectable objects affect their dull and dying Senses , but are rather grievous unto them ; desire faileth because Man goeth to his long home , that is , it doth in the best , and should in all , for what a preposterous thing were it , for a Man that hath one foot already in the Grave , and is drawing the other after , to desire to cut a cross Gaper , and dance the Morrice ? or for him that is near his eternal Mansion-house , to hanker by the way , and feast and revel it in an Inne . By long home , according to the Chaldee Paraphrase , is here meant the Grave , or the place where our Bodies , or ( to speak more properly ) our Remains are bestowed and abide till the time of the Restitution of all things , the place where all meet who lived together , the rendevouze of all our deceased Friends , Allies and Kindred , even as far as Adam : this home may be called a long home , in comparison of our short homes , from which we remove daily , these Houses we change at pleasure , that we cannot : there our Flessi , or our Bones , or at least our Ashes or Dust shall be kept in some place of the Earth or Sea , till the Heavens shall be no more . Job 14. 12. I answer . By Mourners are here meant all that attend the Corps to the Funeral , whether they mourn in truth , or for fashion : and they are said here to go about the Streets , either for the reason alledged by Bonaventure , quia predolore quiescere nequiunt , because they cannot rest for Hearts Grief and Sorrow , or they go about the Streets to call company to the Funeral , or because they fetch their compass , that they might make a more solemn Procession to the Church or Sepulchre . Among the Romans , the Friends of the deceased hired certain Women whom they called Prefi●●● , to lament over their dead : for the most part among the Jews this sad task was put upon Widows , for they took it upon themselves , as the words of the Prophet imply , and there were no VVidows to make lamentation , and of the Evangelist also : Acts 9. 39. and the Widows stood by weeping for Dorcas ; and indeed Widows are very proper for this imployment : When a Pot of water is full to the Brim , a little motion makes it run over , Widows , that are Widows indeed , and have lost in their Husbands all the Joy and Comfort of their Life , have their Eyes brim full of Tears , and therefore most easily they over flow . There are but Three things appertaining to Man here . 1. Life . 2. Death . 3. Burial . And see they are all Three in the Text. 1. Man goeth , there is his Life . 2. To his long home , there is his Death . 3. And the Mourners go about the Streets , there is his Burial described by Pariphrasis . And so I am upon the first Stage . The Doctrine . Man's Life is a Voyage , his Death the term or period of this Voyage , his Grave his home , and Mourners his Attendance . The Hour-Glass is running , whether the Preacher proceeds , or makes a pawse , and the Ship is sayling whither it is bound , when we sleep in our Cabbine ; so whether we wake or sleep , move or rest , be busie or idle , mind it , or mind it not , we walk on toward our long home . We are expiring and dying , from the running of the first Sand in the Hour-glass of our life , to the last , from the moment we receive Breath , to the moment that we breath out our last gasp . Thus the Man in my Text goeth , or rather runneth still in his natural Course , that is , every Man. I need not direct any Man in his Natural Course from Life to Death , every Man knows it , and whether he knowes it or no , he shall accomplish it , the Spiritual Course is more considerable , which is itinerarium ad Deum , a Journal to Eternity , a Progress from Earth to Heaven ; this Progress a Man begins at his Regeneration , and in part endeth in his Dissolution by Death , but wholly and fully after his Resurrection ; the way here is Christ ; the viaticum the blessed Sacraments ; the light the Scriptures ; the guides the Ministers of the Word ; the Thieves that lie in wait to rob us of our Spiritual Treasure the Divels ; our convoy the Angels ; our stages several vertues and degrees of Perfection , the City to which we bend our course , Jerusalem that is above , wherein are many Mansions , or eternal houses , I am now come , though long first , to Man's long home , which cannot be described in a short time , and therefore I leap into my last stage , which as you may remember was : The Application of the Text to this sad Occasion . I must now use in the Application of my Text , a method direct contrary to that which I followed in my Explication ; for therein first I shewed you how the natural Man goeth to his long , and the Spiritual to his eternal home ; and after how , and why , and what sort of Mourners went about the Screets lamenting the deceased ; but now I am to speak of the Mourners , who have already finished their circular motion , and then of the direct motion of the Man , the man of quality , the man of worth , the Man of estate and credit , who is already arrived at his long Lete , and now entring into his long home . Touching the Mourners I cannot but take notice of their number and quality ; the number is great we see , yet we see not all who yet are the truest Mourners , pouring out their Souls to God with tears in their private Closets . Illa dol●t vere , quae sine teste dolet . Her portion of sorrow like Benyamins , is five times more than any others , whose loss of a Husband , and such a Husband is invaluable . Secondly the quality of the Mourners is not ●lightly to be passed by , debeter iis religiosa mora ; for , not only great store of the Gentry and Commons , but some al●o of the Nobility , the chief Officers of the Crown , and Peers of the Realm ; not Religion only and Learning , but Honour and Justice also hath put on Blacks for him , thereby testifying to all men their joint-respect to him , and miss of him . Let them who have lived in credit die in honour ; let them who in their life time did many good Offices to the dead , after they are dead receive the like Offices from the living . Out of which number , envy it self cannot exempt our deceased Brother . Of whose natural parts perfected by Art and Learning , and his moral much improved by Grace . I shall say nothing by way of Amplification , but this , that nothing can be said of them by way of Amplification . All Rhetorical Exaggeration will prove a diminution of them ▪ In sum , he was a most provident Housholder , loving Husband , indulgent Father , kind Landlord , and liberal Patron . The Night before he changed this Life for a better , after an humble Confession of his Sins ingeneral , and a particular Profession of the Articles of his Belief , in which he had lived , and now was resolved to die , he added , I renounce all Popish Superstition , all Mans Merits , trusting only upon the Merits of the Death and Passion of my Saviour ; and whosoever trusteth on any other , shall find when he is dying , if not before , that he leaneth upon broken Reeds . Here after the Benediction of his Wife and Children , being required by me to ease his mind , and declare if any thing ●ay heavy upon his Conscience ; he answered , nothing he thanked God. He besought all to pray for him , and himself prayed most servently , that God would enable him patiently to abide his good will and pleasure , and to go through this last and greatest work of saith and Patience ; and the Pangs of Death soon after coming upon him , he fixed his Eyes on Heaven from whence came his help , and to the last gasp , lifted up his hand , as it were , to lay hold on that Crown of Righteousness , which Christ reacheth out to all his Children , who hold out the good ●ight of Faith to the end . Earth to Earth , and Dust to Dust . SERMON VII . GEN. iii. 19. Dust thou art , and unto dust shalt thou return . THE Remembrance of Death among other Remembrances , is as Bread amongst other Mea●s ; howbeit it is more necessary for the poor thirsty Soul , than Bread for the hungry Body ; for a Man may live many Days without Bread , but the Soul cannot do so without the remembrance of Death : which like that Serpent Regulus , by no Charms can be charmed And it is the general Opinion of the best and most Holy Writers , That the most perfect Life is a codtinual Meditation of Death . When our blessed Saviour said , If any man will follow me , let him deny himself , and take up his Cross daily . Commanded not that we should bear upon our Backs that heavy burthen of the Wooden-Cross , but that we should always set Death before our Eyes , making that of the ever blessed Apostle St : Paul , to be our impress , I die daily . In the Second Book of Kings , it is reckoned , that the good King Josias did cleanse the People from their Altars , Groves , and high Places , where innumerable Idolatries daily encreased : And to amend this ill , he placed there in their stead , Bones , Skulls and Ashes of dead Men. Whose Judgment herein was very discreet ; for from Man's forgetting of his Beginning and his End , arise his Idolatries ; and so reviving by those Bones the remembrance of what they were before , and what they shall be hereafter , he did make them amend that mischief . Very many , nay , numberless are those Men which adore the Nobleness of their Linage ; and out of a desire that they have , to make good their Descent and beginning , they multiply Co●ts one upon another , hang up Escutcheons , Blazon forth their Arms , tell vou very large Histories of their Pedigrees and Genealogies , and many ●m●s most of them meer Lyes and Fables . The good Prophet Ezek●el ●●d represent these unto us , in those Twent● five young Men which were Besotred and 〈…〉 ●● beholding the labouring Sun , that glorious 〈…〉 and vast Eye of all the World ▪ whose g●… upon the Waters , and hatched in Six Days all the World ; which by way of Exposition , signifieth the adoring of the Glory of their Birth . But leaving these to themselves , as silly Fools who glory in the Gold that glisters , God Almighty comes here unto old Adam with a 〈…〉 of Death ▪ and reacheth him another Lesson , saying ▪ Dust thou art and unto dust thou shalt return . The end ever holds a correspondence with its beginning ; Naked came I out of my Mother's Womb , and naked shall I return . The Rivers come from the Sea , and thither again they return , and so doth the labouring Sun from the East , and thither it retires again . That Image of Gold , Silver , Brass and Iron , that had its Feet of Earth , must in the end turn to dust . Ba●ak having asked , Where are the Princes of the Nations ? makes answer himself , and saith , The earth hath swallowed them up all ? Now to comment upon this same place , we may make the like question , and give the very self-same Answer , Nonne omnia Pulvis , nonne Fabula ? nonne in paucis ossibus memoria eorum conservatur ? The very greatest and famousest of us all , have been , are , and shall be but dust ; and there is no Memorial to be left of us , but a few rotten and stinking Bones . But to proceed , because in Preaching , Plainness is ever counted the best Eloquence . In these words , ( as they offer up themselves unto our consideration ) you may with me , ( as they naturally arise from the express words in my Text ) observe these two regardable Circumstances . First , How these Mortal Bodies of ours are said to be Dust . And then secondly , How they shall return to Mother-Earth from whence they came . Now of these two in their due order severally . And first of the First , and that is , How we are said to be Dust . Now as for the Walls of Flesh , wherein the Soul doth seem to be immur'd before the Restauration , it is nothing but an Elemental Composition , and a Fabrick that may fall to Ashes : All Flesh is Grass , is not only Metaphorically but Literally tr●e ; for all those Creatures we behold , are but the Herbs of the Field , digested into Flesh in them , or more remotely Carnified in our selves . Nay further , we are what we all abhor . Anthropophagi & Cannibales , Devourers , not only of Men , but of our selves , and that not in Allegory , but a positive Truth ; for all this huge Mass of Flesh which we behold , came in at our Mouths ; yea , this Frame which we look upon , hath been upon our Trenchers : In brief ▪ we have devoured ourselves ▪ Man is such a frail , sorry and base Creature , that the good Prophet Jeremy calls him to his own Face thrice Earth at one Breath , saying ▪ O ▪ Earth , Earth , Earth , hear the Word of the Lord , Jer : 22. 29. Man is Earth by Procreation , Sustentation , and by Corruption . First , He is Earth by Procreation ; for the first ▪ Man is called Adam , that is , red Earth ; Of the dust of the Earth made he Man. Gen. 2. 7. The Patriarch Abraham , acknowledging the baseness of his beginning , said unto the Lord , I am but dust and ashes , Gen. 18. 27. Now Almighty God ( the Creator of all things ) made this Earth ( of which he made Man ) of nothing , according to the Text , God created the Heaven and the Earth . He made not this Heaven and Earth of another Heaven and Earth , but he Created both as having nothing , but nothing whereby and wherewith to build this goodly Frame , and so consequently proud Man in respect of his Materials , is brought unto nothing : And therefore our Princely Prophet David says , Psalm 144. 4. That Man is like a thing of nought . Yea , and to confirm this the better , St. Paul that ever blessed Apostle in his Epistle to the Gala●ians , says , If any Man seem to himself that he is something , when he is nothing , he deceiveth himself in his imagination , Gal. 6. 3. Adam begat Cain and Abel , Gen. 4. Cain signifieth Possession , Abel Mourning or Vanity ; to teach us that Possessions are but Vanity and vexation of Spirit ; yea , Vanity of Vanities , all vanity , Eccles . 1. 2. And as Adam begat Sons like to himself , so his Sons also Sons like to themselves , of a loathsom Excrement , carried in those Members of the Body which are least honourable , brought forth into the World with intollerable Pain , so vile and so soul , that I shall spare to speak , wanting Epithites whereby to express my self ; only give me leave to Cry out with our Princely Prophet David , saying , What is Man ( O God ) that thou art mindful of him , and the Son of Man that thou visitest him ; or with St. Paul , O Man , what art thou who pleadest against God ? As if he should have said , ( as Cyprian said once to Demetrius ) Consider how base thou art in respect of God , even as Clay in the hand of the Potter ; and then I think thou wilt not enter into dispute with thy Creator . That any Man is miserable , let it suffice him that he is a Man , that is ▪ Infelicitatis tabula , nec non Calamitatis fabula , a Map of Miseries , and as it were the Table of Troy : whomsoever thou seest to be miserable , thou maiest without all doubt conclude he is a Man ; and therefore the first Voice uttered by the new-born Babe , is Crying , hereby Prophecying , that he is come into a World full of Care and Grief , Crying , and taking it grievously to heart because he is a Man , Blushing because he is Naked , Weeping and wailing because he is born into a most wicked and miserable World , and murmuring because indued but with a dull Genius , and made up of so base matter , which every Disease like a Storm is ready to totter down . God Almighty Created Adam of the basest matter , even of very Dirt , but this Dirt being Moulded by God's own Hand , and Inspiring it with so much Wisdom , Counsel and Prudence , it may be called Cura Divini Ingenii , the Curiousness of God's Wit : But Man growing proud hereupon , and hoping to be a God himself , God doomed him to Death , and wrapped him again in his dirty Swadling Clouts , with this Inscription , Pulvis es , & in pulverem reverteris , Dust thou art , and unto Dust thou shalt return . Adam did not without some Mystery cloath himself with green Leaves ; for he gave therein as it were a sign and token of his vain and foolish hopes . But as the Mother when the Bee hath stung her Childs Finger , runs with all haste to get a little Dirt , and claps it to her little One , which doth asswage the Swelling , and give it ease : So those busie Bees of Hell daily stinging us , and striking into our Breasts the Poyson of their Pride and Arrogancy , Almighty God with a Memorandum of Death , with a Dust thou art , and unto dust thou shalt return , abates this Pride , and tells us of that swelling Arrogancy of ours . In Ezekiel , the King of Tyre said ▪ I am a God , but he was answered , that he was 〈…〉 man , that is , base , vile and miserable : So holy ●a●id said , Let the Nations know that they a●● but ▪ 〈…〉 ▪ that is , base and vile : and St. Paul said , Are ●…ot men ? 1 Cor. 3. When we see a man swallowed up sometimes in the misery of the Body , and sometimes of the Soul , we say in the conclusion , he is a Man. Now if instead of the Gold of the Angels , there was found Rust , and that so fine Cloath as that was not without its Moths , and that incorrupted Wood without its Worm ; what will become of those that are but Dust , who dwell in Houses of Clay ? Verily they must ( as fearful of their own harm ) repeat this Lesson , Dust thou art , and unto dust thou shalt return One asking the question , Why God ( having Created the Soul for Heaven ) did knit it with so straight a Knot to a Body of Earth , so frail , and so lumpish ? Whose answer was , That the Angels being overthrown by their Pride , He was willing to repair and to help this Presumption in Man , a Creature in his superiour part as it were Angelical , but having a heavy a●d miserable Body ▪ which might serve as a Stay unto him , that if the nimbleness of his Understanding should puff him up , yet that Earth which Clogged his Body should humble and keep him down . Those that entred Triumphantly into Rome , had a thousand occasions given them to incite them to Pride , Arrogancy and Vanity : As their great number of Captives , their Troops of Horse , their Chariots drawn with Elephants or ▪ Lions , and their Ladies looking upon them from their Windows , and the like : But the Senate considering the great danger of the Triumpher , ordered one to sit by his Side , to whisper this still in his Ear ▪ Remember thy self to be a Man. The Princes of the Earth have many Motives to make them forget themselves , not regarding the Complaints of the Poor and Needy ; yet as the Wise Man saith , Wisdom ▪ 7. 5. No King had ever any other beginning of Birth ▪ they are as other Men , the Off-spring of the Earth , and the Children of Men , and to them it is also said , Dust thou art , &c. But to proceed . As Man is Dust and Earth by Procreation , so likewise he is Dust and Earth by Sustentation , and that in two respects ; In regard of Aliment and Indument , Meat and Apparel : It is truly said , That of ▪ which we consist , we are nourished with ; Elements are Aliments , where we begin , we do receive ; all Meats for our Bodies in Health , and all Medicines for the same , being Sick , are Earth and Earthy , even Dust and Ashes as we our selves are ; we feed on the Things of the Earth , and walk and sleep thereon : As for Apparel and Ornaments , we borrow Wooll of the Sheep , Hair of the Camel , Silk of the Worm , Furies of the Beasts , and Feathers of the Fowls of the Air ; like unto Aesop's Crow , having some Plume from every Bird , something from every Creature . Flowers are richly decked , Plants with an infinite variety of coloured Leaves adorned , and other Animals as well Vegetative as Sensitive , comely covered ; only Man , that unhappy and base Creature , is born to nothing but Beggery and Misery : So that we may justly exclaim and cry out with the good Prophet David , saying , What is Man , &c. Nay , what are we ? If that the good Prophet Jeremy , who was Sanctified in his Mothers Womb , did bewail his Condition , what may we do who are Born in Sin , and Conceived in Iniquity , being Formed of most base and unclean Matter ? God Created Stars and Planets out of Fire , Birds out of Air , Fish out of Water , but Man with other Animals out of the Slime of the Earth ; therefore remember and consider , O Mrn ! what thou art , and thou shalt find thy self much worse than any other Creature whatsoever besides , even Dust and Ashes . Now from this Principle I will infer three or four Conclusions of very great Fruit and Consequence . The First is this , If thou art Dust and Ashes ▪ wherefore art thou proud , thou Dust and Ashes ? Of thy Beginning ? No ; of thy End ? No ; Of what then ? If thou shouldest see thy self Seated between the Horns of the Moon , think on the baseness of thy beginning , and thou shalt then see clearly that Pride was not born for Man , nor Anger and Pettishness appointed for Woman's Condition ; Pride cannot sute with Dirt , nor Curstness with Woman's Softness . Lord cleanse me from my secret sins , and spare thy Servant from those that are strangers : By Aliens you may understand those of Pride , for it is a Stranger as it were , and another kind of thing , differing much from Man's base and vile Condition . There is not any Sin more alien and strange to ▪ Man 's Condition than Pride , or that doth carry with it less excuse . Those Fools that are Painted forth , going about to build a Tower that should overtop the Clouds , and reach to Heaven . Gen. 11. 4. did in their very first word say , Come let us make us Bricks ; Bewraying their Foolishness : What ? go about upon Earth to rear a Foundation that should emulate Heaven , which is far beyond Thought , and glorious beyond Report ! God Almighty said unto Ezekiel , Take thou a Tile , and pourtray upon it the City of Jerusalem , the Walls , the Ditches , the Towers , the Temple , and a great Army of Men , Ezek. 4. 1. Strange , yet true we see it is , that the Strength of Cities , the Power of Armies , is contained in a poor brittle ▪ Tile-stone ▪ The good Prophet Isaiah threatned those of Mo●● with Whips and Scourges , Isa . 16. because they insulted , and proudly triumphed upon the Walls and Towers of his City : Speak Punishment unto those that reioyce in Walls that are made of Brick . What , can earthen Walls raise up such Pride in Men ? Samuel being to Anoint Saul , God gave him for a Sign that he would have him Prince over his People , That he should find two Men as soon as he was gone from him , near unto Rachels Sepulchre : God might have given unto him some other Sign , but he chose rather this to give him , to quell the Pride and Haughtiness of this new Honour ; as if he should admonish and put you in mind , that the Ashes of so fair a Creature as Rachel , should read a Lecture unto you , what you must be . And this is the reason why the Church , though she might use other Metaphors to express the Misery and shortness of Mans Life , as is often made mention of in the Ornament of Grace , as by a Leaf , a Flower , and a Shadow ; yet it makes more particular choice of Dust and Ashes , because the other are Metaphorical , these Literal : for nothing more properly appertaineth unto Man than Dust , and therefore the Scripture termeth Death , a Mans returning again unto the Earth from whence he came . The Flower , the Leaf and the Fruit , have some good in them , though of short continuance ; as Colour , Odour , Beauty , Vertue and Shade , and albeit not good in themselves , yet they are the Image and Representation of Good ; but Dust and Ashes speak no other good . Amongst the Elements , the Earth is the least noble , and the most weak , the Fire , the Water and the Air , have in them Spirit and Actitude ; but the base Element Earth , as it were a Prisoner laden with Weightiness . A certain Poet styles the Earth Bruta , not only for that it hath an unpleasant Countenance , as Deserts , Quick-sands , Dens , and Caves ; but also for that it is an Inne of Serpents , Tygers , Panthers , and the like , so that it is good neither to the Taste , to the Smell , to the Feeling , nor to the Hearing , nor yet to the Seeing . Thou being therefore Earth , why art thou Proud , thou Dust and Ashes ? And thus far of the First . Now the Second Thing regardable , is , If thou art Ashes , why such a deal of Care in Pampering thy Body , which the hungry Worms are to devour to morrow ? Consider those rotting and stinking Carkasses of your Relations , that lye here under the Ground , and the very thought thereof will moderate your desire of being over-dainty and curious in cherishing your own . Isaac on the Night of his Nuptials , placed his Wifes Bed in the Chamber where his Mother died . Tobias spent all the Night with his Spouse in Prayer , being mindful of the harm which the Devil had done to her former Husbands ; as being advised from Heaven , that he should temper with the remembrance of Death , the Delights and Pleasures of this short Life of ours . The Camomile , the worse you treat it , and the more you tread upon it , the better it thrives ; other Plants require Pruning and tending to make them fruitful ; but this Herb hath a quite contrary condition , that with ill usage it grows the better . It is the pamper'd Flesh that brings forth Thistles and Thorns , but the Flesh that is trodden down and humbled , that yields store of Fruit : And this is likewise concerning the Second . Now the Third thing to be considered , is , If thou art Dust , and to Morrow must become Dust and Ashes , why such a deal of coveting of Honours and Riches , which on a sudden may take themselves Wings and flye away . Esau sold his Birth-right for a Mess , of Pottage , but he excused his so doing , for that he saw his Death was so near at hand : Behold I am ready to die ▪ what will this Birth-right profit me ? But to be brief , as Man in respect of his beginning and proceeding , is Earth , even so he is Dust and Ashes in respect of his ending , which is the last thing now to be handled ; for the Lord himself denounced ( as it is evident in the words of my Text , ) Out of it wast thou taken , for dust thou art , and unto dust thou shalt return . When that Death ( mounted upon his pale Horse like a Serjeant sent from above , upon Action of Debt , at the Suit of Nature ) comes with a Habeas Corpus , to pull down these Clay Walls , wherein our Immortal Souls are kept close Prisoners , within the narrow compass of these mortal Bodies of ours ; then shall our Dust return unto the Dust as it was ; then , yea even then , we shall be Terra à Terrendo , because then every one shall tread on us . A living Dog is better than a dead Lion ; every Thersites will Insult over Hector , and every Scrub run upon Accilles . Every Child is ready to mangle the strong Oak when it is down , and he that durst not look Caesar in the Face , is now bold to pull him by the Beard . Our Bodies are not only Houses of Clay , Job 4. 19. but as they be earthly , so Tabernacles , 2 Cor. 5. 1. Set up this Day , and happily taken down the next : And therefore the Years of Man are termed Days in holy Scripture , as the Daies of Noah , the Daies of Lot , and the Daies of Elias , because they lived but a few Days ; as the Patriarch Abraham , Few and evil have been the Daies of my Pilgrimage , Gen , 47. 9. Although time may be divided into past , pr●sent and future , yet there is no time belonging essentially to our Life , but even the very Now , because the time past is certainly gone , and the future time uncertainly to come ; and therefore our blessed Lord and Saviour Christ enjoyned us to pray , Give us this day our daily bread , Matth. 6. 11. Not this Age , Month or Week , but only this Day , because we may not care for to Morrow ▪ and therefore says wise Solomon , Boast not th● self of to morrow , Prov. 27. 1. For thou knowest not what a day may bring forth . All flesh is grass , saith Isaiah ; Grass withered or green . Oh Fool ! this Night thy poor Soul may be fetched from th●● ▪ and so thou shalt have no need of daily Bread to Morrow . Josiah was a vertuous Governour , 2 Kings 23. and vet he had but his time . In the the daies of Josiah the Son of Ammon , Jer. 1. 2. Noah was a very upright honest Man in his time , Gen. 6. 9. and yet he had but his time . In the days of Noah , 1 Pe. t 3. 20. Herod was a most mighty Man , and yet he had but his time . In the daies of Herod King of Judah , Luke 1. 5. If we be as strong as Sampson , and as mighty as Alexander , this Tyrant Death in time will take us all away ; Moses upon Mount Abarim , Aaron upon Ho● , and Methuselam after 99 years , were all cut down and brought to dust again , as they were . Although the good Prophet Daniel Prophesied of one who should have a time , and a time , and a half time , yet as it appeareth in the Revelation of St. John , all is but a time , and that a short time too . For although Antichrist exalt himself above all that is called God , yet he shall one day perish as a Man ; he came from Earth , and ( notwithstanding his double Honour , and triple Crown ) he must ( being Dust ) return to the Earth as he was , and see Corruption . Wherefore I say unto you , as the good Prophet Jeremiah did unto them of old , O Earth ! Earth ! Earth ! hear the Word of the Lord. Remember what thou was , what thou art , and what thou shalt be , when thou leavest this sad World behind thee . Thou wast in thy beginning a most miserable Wretch , yea a filthy stinking Worm , Conceived and Born in Sin ; thou art now a Sackful of Dirt , and hereafter thou shalt be nothing but a Bait and Banquet for Worms . In thy Beginning thou wast nothing , and now nothing worth ; and if thou repent not of thy damnable Sins , thou art in danger hereafter to be worse than nothing ; conceived in Original Sin , now full of Actual Sin , and if that thou still continue in thy Wickedness , thou mayest one Day feel the Eternal Smart of Sin : Begot in Uncleanness , Living in Unhappiness , and Dying in Anguish and Uncomfortableness . Remember I pray you from whence you came , and Blush ; where you are , and Lament ; and whither you must in spite of your Teeth , and Tremble . Brag not of any thing in you , or on you ; neither what you have been , are , or may be : for in respect of your base , weak and frail Flesh , you are a Clod of Earth , are so still , and in the end shall become nothing else but a Coffin of Earth under ground . Thy Grave shall be thy House , and thou shalt make thy Bed in the Dark . Thou shalt say to Corruption , thou art my Father , and to the Worm , thou art my Mother and Sister . Our Flesh dissolveth into Filthiness , Filthiness into Worms , and Worms into dust ; so our Flesh which is Dust , tha● is nothing , returns into nothing , that is Dust at last . And thus I have shewed you at large , how we are said to be Dust , and likewise how we shall at last return thither again . Wherefore now ( to be brief ) to put a Period to all , Remember what you are , and Meditate Daily and Hourly upon what you shall be , lest that Death ( like a Thief ) steal upon you , as it doth upon many now-a-days : For Meditation i● ▪ like Gunpowder , which in a Mans hand is Dust and Earth , but if you put Fire thereunto , it will overthrow Towers , Walls , and whole Cities . A light Remembrance , and a short Meditation of what you are , is like that Dust which the wind scattereth away ; but a quick lively Memory , and enflamed Considerations of your own wretched Estates , will blow up the Towers of your Pride , cast down the Walls of your Rebellious Nature , and ruine those Cities of Clay wherein you live . As the Phoenix ●annowing a Fire with her Wings , is renewed again by her own Ashes ; so shall you become new kind of Creatures , by remembring what you have been , are , and what you shall be ; that you are but Dust , and shall return unto Dust again . Moses casting Ashes into the Air , made the Inchanters and their Inchantments to vanish . The Ashes scattered by David , put the King out of doubt , and made it appear unto him , that that was no God which he adored : Job came forth from his Ashes in better Estate than he was before : And as Joseph came out of Prison from his torn and tattered Rags , and had richer Robes put upon him , so you from out of these your Ashes , shall be stript of the Old Man , and put on the New. The forgetfulness of other things may be good sometimes , but of your selves , what you are , and shall be , never . This will require a continual Remembrance , therefore this cannot be to often inculcated , Dust thou art , and unto Dust thou shalt return . THE EJACULATION . GOod Lord , we confess that Man is but a Worm of Yesterday , his Production was out of the Dust , and must thither return in his ultimate Resolution : for ( as we have heard ) Dust we are , and unto Dust we shall return . Let us therefore alwaies be in a readiness for our last Change , seeing we know not how soon the silent Grave may involve us under its Wings , where we shall lie in Obscurity , till the last Trumpet shall sound , at the Morning Day of the Resurrection , Arise ye Dead , &c. Good Lord , though now we appear a● living Objects of thy Favour ▪ yet we know not how soon the Scene may be altered ; for this very Day we now breath in , may be the last we shall ever count : and so many waies may the Thread of our frail Lives be snapt asunder , that we cannot promise our selves an Hours time upon Eart ; a little Stone from the House-top , as we pass in the Streets , a slip of our Foot , or the stumbling of our Horse , a sudden mischance ( among a Million that ●ay befal us ) which we know not of , may reduce us uo our first Original , and leave us a pale Carkass to be Sacrificed to the gaping Grave . Oh let us often therefore consider where will be our Eternal abode , when the black Attire of our Funeral is over , and all ●●r Weeping Friends gone to their several Houses and Homes . Let us often think how meanly and poorly ●lad we shall enter into our Coffins , with only one poor Shrowd and other Dresses fitted to cover us ; and what will become of our rich Attire , our haughty Deckings , our over-curious Trimmings , in the Grave , whither we are all agoing ? And when we are Arrested by the cold Hands of Death , how Fale and Wan to all shall we seem ? Even ready to nauseate our Spectators : Good Lord , let such Thoughts as these keep us humble , and keep down all proud aspiring Thoughts , that shall at any time arise in our corrupted Hearts : For 't is true , Dust we are , and unto Dust we shall return . Job xxiv . 20. The Worms shall feed sweetly on him . THat is , the Grave shall be no securer to him than to others , there the Worms shall feed upon all men , and they shall feed sweetly on him , or it shall be a kind of sweetness and pleasure to him to have the Worms feeding on him , which is no more then what Job said upon the same Argument , ( Chap. 21. 23. ) The Clods of the Valley shall be sweet to him . In these words you have Job describing the state of a Dead man laid in the Grave , he tells you the Worms shall feed sweetly on him . After Job had but spoke of Man's Conception in the Womb , he next tells you of his Corruption by the Worm , so suddainly doth a man step out of the Cradle into the Coffin , that sometimes there is no space between them both . The Worms shall feed sweetly on him . Those that have formerly fed upon their Sweet-meats , the time hasteneth when the Worm shall feed sweetly on them : As all Wooden Vessels are liable to be Worm-eaten , though they be never so furiously wrought , so will the neatest Body , the finest Face , be shortly a Worm-eaten Face . The Design of the Expression and of the Context being to convince us of the certainty of our Deaths , and the uncertainty of our Lives : I shall conclude this Subject with telling you , That no person can seem so brave and youthful at the present , but for ●ught any thing he knows he ▪ may the next Hour be a Banquet for the Worm ; to feed upon , Prepare to follow . SERMON VIII . ISAIAH 8. 38. Set thy House in order , for thou shalt dye and not live . Dearly Beloved , I Am now about to speak of that which will shortly render me unable to speak ; and you are now about to hear of that which will also shortly make you uncapable of hearing any more , and that is Death . It will be but a little while before Death will cause both the Speaker to be Dumb , and the Hearer to be Deaf . Oh that I might therefore this day , speak with that seriousness unto you , as considering the time draws on apace , when I shall be Silenced by Death , and never more have an opportunity to speak one word unto you . And Oh! that you might Hear this day with that diligence and reverence , as considering that after you are once Nailed down in your Coffins , and Covered with the Dust , you will never hear one Sermon more , or one Exhortation , or one word more , till you hear these words pronounced by the great Judge of the Quick and Dead , Surgi●● Mortui , & venite ad Judicium ; Arise ye Dead , and come ye unto Judgment . What is said in my Text , as it is likely you have often heard it with your Ears , so now you may ice it accomplished , It is appointed unto all Men once to die . Death hath long since come into our Nation , and hath summoned many to make their appearance in another World , yea , you know that Death hath already entred into our Streets , and hath not been afraid to step over our Threshold , and to seize upon those that have been standing round about us ; yea , it hath come into our very Bed-chambers ▪ and hath suddenly snatched away those that have been lying in our very Bosoms : So that we have had warning enough of the near approaches of Death unto our selves , and without doubt some of us have had the Sentence of Death within our selves , ( as the Apostle speaketh ; ) and therefore it is high time for you and I seriously to consider what is said in my Text , Set thy House in order , &c. Something we shall briefly speak now in order to the explanation of the words , that so you may once more hear ( before you feel ) the meaning of them ; It is appointed or enacted by the Court of Heaven ; Statutum est , it is a Statute or Law ( more firm and certain than the Laws of the Medes and Persians ) which is never to be repealed or abrogated . We are not therefore telling you what may , but of what must inevitably come to pass . It is appointed unto Men , that is as much as to say , unto all Men , once to die . It is an indefinite Expression , and so is to be understood of all the same kind , without some special exception from this general Rule . And indeed such an exception there is to be found in the Scripture ; for , saith the Apostle , We shall not all Die , but some shall be Changed , in a Moment , in the twinkling of an Eye ; there shall be some at the end of the World , who shall not pass under Death , but yet they must pass under a Change , which is thought will be equivalent unto Death . But for the present time , and according to the common Method and Course of Providence , no Man or Woman hath any ground to expect that they shall escape the stroke of Death ; for it is appointed unto Men , that is , unto all Men , once to Die : Death will no more spare him that wears a Crown upon his Head , than him that carries a Spade in his Hand , as the Poet Elegantly expresses it . Pallida Mors aequo pulsat pede Pauperum tabernas , Regumque Turres , &c. And the Scripture speaking of Kings , useth this Expression , I have said ye are Gods , but ye shall die like Men. But what is the meaning of the Phrase to Die ? I can assure you if you know not yet , it will not be long e're you will know the meaning of it : The Philosopher describes Death thus , Est privatio Vitae , ●● Anime separationem a Corpore : As Spiritual Death is the Separation of God from the Soul , so Temporal Death is the Separation of the Soul from the Body ; When those two ( the Soul and Body ) which have like Twins , dwelt lovingly together under the same Roof , must be parted asunder , and enjoy no more sweet and intimate Communion one with another , till the time of re-unition at the General Resurrection . This is that which must once be done , every one must here take their turn . And though this happeneth to some at one time , and to others at another time , yet first or last , it will happen to all ▪ The Greek word ( Thanatos ) which signifies Death , is taken from a word which signifies extendere , and indeed Death stretcheth out it self so far that no Man can live out of the reach of it . As surely as thou wast once Born , so surely shalt thou once Die. Let me but ask you this one plain Question , and your own Conscience shall be the Judge in the Case : Couldest thou still remain a Drunkard or a Swearer , if thou didst but once seriously consider that thou must once Die ? Or couldst thou so eagerly set thy Heart upon the empty , lying and dying Vanities of this World , didst thou but once seriously consider that thou must once , ( and it may be before to Morrow . ) be taken out of this World ? Or couldst thou neglect the means of Grace or Delight in Prophaneness , didst thou but seriously consider that thou must once die , and it may be before ever thou enjoyest another Praying or Preaching opportunity ? To die is much , and as this must be once done , so there is more to be done than this , for after this cometh Judgment . Whether the particular or general Day of Judgment is here to be understood , needs no debate , seeing both will certainly follow after Death . As for the certainty of Death ▪ you need not look into your Bibles for a proof of that ; I shall only desire you to open your Weeping Eyes , and let them but a little while be fastened upon the Dead Corps that now is before you , and if afterwards you can question this Truth , I shall say no more to you at present , but that it will not be long e're others may say of thee , as the Apostle Peter did to Saphira , Acts 5. verse 5 , 6 , 7 , compared with the 9 and 10. Verses . And Ananias fell down and gave up the Ghost ; and the young Men arose , wound him up , and carried him out and buried him : And his Wife not knowing what was done , came in ; and Peter said unto her , How is it that ye have agreed to tempt the Spirit of the Lord ? Behold the Feet of them which have buried thy Husband are at the door , and shall carry thee out : Then fell she down straightway , and yielded up the Ghost ; and the young Men came in and found her dead , and carrying her forth , buried her by her Husband . The same Bier , and it may be the same Persons which have carried thy Neighbour , thy Husband , thy Wife , thy Brother or Sister already to the Grave , behold they stand ready to do so much for thee : And let every one consider with himself , that he may be the very next in the Town or Family , for whom the Bier may be fetched to carry him unto his long home . And then as for the certainty of Judgment , though every one hath a sufficient Proof in his own Conscience of the truth of this , yet for as much as some have seared Consciences , and therefore would put off the Evil Day , and say with those , 2 Pet. 3. 3 , 4. And there will come in the last days Scoffers , walking after their own Lusts , saying , Where is the Promise of his Coming ? since all things continue as they were from the beginning , &c. You may therefore Consult these plain Scripture Proofs , Eccles . 11. 9. compared with Rom. 14. 11 , 12. For we shall all stand before the Judgment-Seat of Christ , yet that is not all , but as it followeth , So then every one of us shall give account of himself to God. 2 Cor. 5. 10. For we must all appear before the Judgment-Seat of Christ , that every one may receive the things done in the Body , according to that he hath doae , whether it be good or bad . ISAIAH xxxviii . Set thy House in Order , for thou shalt Die , and not Live. MANS Body ( before that dismal Conquest we all deplore ) as well as the Poor Soul was conditionally Immortal , and so to this very day had ever continued , if it had not been for the damnable Sin of Disobedience committed by Adam and Eve our First Parents ; But this was no sooner Gained than Lost , and the time of Mans Life ever since hath been as a Point , the Substance of it ever flowing , the Sense obscure , and the Whole Composition of the Body tending to Corruption : If that you should live three hundred years , or as many thousand of years ; yet with all remember this , that at the last you shall be compelled by Death , Gods all-resting Bailiff to lay down these rotten , ruinous , and clay-decaying Tabernacles of yours , for Dust you are , and unto Dust you shall return , and peradventure you shall not have a good warning beforehand , as the good King Hezekiah had here , but be thrust out of House and Harbour , in less than an hours warning ; For Death , which will put a period to every Mans days , 2 Tim. 4. 7. is like a Sergeant sent from above upon Action of Debt at the Suit of Nature mounted upon his Pale Horse will come on unawares , rap at your Doors , Alight , Arrest you all , and carry you bound Hand and Foot into a Land as dark as Darkness it self , from whence you shall be summoned at the last dreadful Audit to the Bar of Justice in the high Court of Heaven , when your Bill shall be brought in , how that you have ever Rebelled , and most notoriously transgressed against the Lord of Hosts , both in Thought , Word , and Deed , and have ever spun away our time as tho' that Death which is the end of all flesh would never follow , wherefore to the intent that Hezekiah , that good King might be made more certain of his fatal Destiny , occasioned by our first Parents , and have the less account to make at the great and terrible day of Doom ( when Christ Jesus the Worlds Saviour shall descend from Heaven , which is the center of all good wishes , with his Heavenly Host of blessed Angels riding in Pomp , and great Majesty upon the Wings of the Wind , with the loud sounding Trumpet of God , and the all tearing Voice of the Arch-Angel to judge both the quick and Dead ) God sent unto him the good Prophet Isaiah to incounter with him , and to put him in mind of his mortal Song . The whole verse runs thus , In those days was King Hezekiah sick unto Death , and Isaiah the Prophet , the Son of Amoz came into him , and said unto him , thus saith the Lord. Set thy House in order , for thou shalt die and not live . These words , as they distribute themselves , do consist of 2 Principal and Essential Parts . First of an Admonition , or earnest Exhortation , Set thy House in Order . And then secondly of a sound and undeniable Reason , which is threefold Affirmative and Negative First Affirmative , for thou shalt Die , and the Negative , and not Live. Set thy House , &c. Now of thefe in their due order severally , and first of the Admonition , or earnest Exhortation , Set thy House in Order , in which you have these three things regardable . First the Reason warning , which was Almighty God by the mouth of the Prophet Isaiah , as is made manifest in express termes in the former part of the Verse : And Isaiah the Prophet , the Son of Amoz , came unto him , and said unto him , thus saith the Lord. Secondly , the Person warned , or exhorted , which was none other but even good King Hezekiah , and by him all other . And then thirdly and lastly the matter of the Exhortation , and that was to Set thy House in Order . Now of these which shall have the first place in my Discourse shall be of the Person exhorting ▪ 〈…〉 that was God. Adam who had attained u●… state of Perfection in his Life and Conversation , relying wholly upon Natures first intentions never so much as once dream'd of Death , which is a Separation of Soul and Body , or any Alteration , until Almighty God , unto whom all hearts are open , no secrets hid , seeing his corrupt and base nature , came unto him , and told him plainly , and roundly to his face , how that he was but Dust and Ashes , and thither should return again , Gen. 3. 19. Thus Almighty God by the mouth of Moses the Faithful was ever warning the Israelites ( being ever a most stiff-necked , and rebellious Generation ) of their Mortality . Deut. 32. 21. saying , They have moved me to Jealousie with that which is not God , they have provoked me to Anger with their Vanities ; And I will move them to Jealousie with those which are not a People , I will pro●oke them to Anger with a foolish Nation ; for a fire is kindled in my anger , and shall burn unto the lowest Hell , and shall consume the Earth with her encrease , and set on fire the Foundation of the Mountains ; I will heap mischief upon them , I will spend my Arrows upon them ; they shall be burn with hunger , and devour'd with burning heat ; and with bitter Destruction ; I will also send the Teeth of Beasts upon them ▪ with the poyson of Serpents of the Dust , and to raise this Blister the higher , the Sword without , and Terrour within , shall destroy both the Young Man , and the Virgin , the suckling also , with the M●n of Gray Hairs , vers . 25. Thus Almighty God did threaten them , if that they would not set their House in Order , and repent , that he would bring them to the Dust again , wherefore Moses being a true Mirror of pity ▪ out of his most tender Love , and boundless Affection towards them all in general , lest that Almighty God , should send forth his sharp piercing Arrows , and give them mortal Wounds in his heavy Wrath , and cruel Anger , cries out most bitterly , by way of Exclamation , saying , O that they were wise , then would they understand this , and consider their latter end . Thus the Father of Spirits , and Lives , having out of a Chaos , or nothing , created all , and fashioned Man after his own Image , seeing his corrupt and base Nature too inclinable unto all sorts of Wickedness , by a sudden Metamorphosis , transforms him into what he was again , just like the Cat in the Fable , which when she would not change her manners , having all her members made after the form of a Woman , according to hearts desire , was turned into a Cat again . Thus far concerning the first particular Circumstance , the Son warning even Almighty God by the mouth of Isaiah the Prophet ? wheresore now to breviate my Discourse in fewer Words , lest that I should be too prolix in the prosecution , I shall proceed unto the second thing , subservient to this Explication , and that is the person warned , or here to set his House in Order , which was none other , but even Hezekiah that good King of Judah , who brake down the brazen Serpent , 2 Kings 18. 4. Who did receive presents from the King of Babel . 2 Kings 20. 12. Who restored all things that his Predecessors had taken out of the Temple , and established pure Religion among his People . 2. Chron. 29. 2. And lastly who ordained Priests , and Levites to serve in the Temple , and also who appointed for their maintenance , 2 Chron. 31. 2. This , yea , even then was he unto whom Almighty God ( who hath no delight in the Death of a Sinner , but rather that he may turn from his Wickedness , and Live , ) sent the good Prophet Isaiah , saying , set thy House in Order , for thou shalt die , and not live . Hereupon I might insist longer , but that I shall demonstrate unto you as occasion is offered , and now proceed unto the third particular Circumstance regardable in my Text , the matter of this Exhortation , and that was to set his House in order , which is the scope of my Sermon , and the main thing . Set thy , &c. Now by this word House , you may understand , even every Humane Body , which although at its first Creation , was a most solid , sound , and incorruptible Substance ; yet , by the entrance in of sin became capable of all sorts of Maladies ; 't is true , before that we knew what a damnable thing sin was , we had strong Houses , but ever since God Almighty lets us dwell in Paper thatched Cottages , and clay Walls , every Disease like a tempestuous storm totters us , and is ever and anon ready to overwhelm us . Now this ruinous House , and all decaying Tabernacle , which by the corruption of sin is become as a Pest-house , fetide , filthy , and unclean , before it can be set in order , must be swept clean and throughly rinced of all sins infective dregs . First it must be throughly purged from the guilt of blood , which leaves such a stain behind it , that the whole Land could not be cleansed but by the blood of the shedder ; for even so did holy David , who although he was a renowned , and glorious King , and holy Prophet of God , a Man justified even of his Enemies , thou art more Righteous than I ; esteemed of his Subjects , thou art worthy of ten thousand of us , a Man more learned than his Teachers : Yea , a Man even after Gods own Heart ; yea no way respecting the name , or applause of Men , but is content to shame himself for evermore , to record his Sins to his own shame , so that he may procure Gods Glory , and the good of his Church , set thy House in order , and not shroud in his head , nor run into a Bush as Adam did , but writing his fault even in his Brow , and pointing at it even with his finger , casteth his Crown down at the Lambs feet with the 24 Elders ; with the poor Publican falls groveling to the Earth , thumps his breast , strikes upon his thigh , wrings his hands , and ever pours out his poor soul before the Lord of Hosts , and thus humbling himself unto the Dust of Death , at length from the bottom of his heart , with grief , shame , and fear , cries out most bitterly , and betakes himself unto a Psalm of mercy , saying , Deliver me from blood-guiltiness , O God ▪ thou art the God of my health , and my tongue shall sing of thy Righteousness , make my House clean by cleansing me from the guilt of blood , and then shall I set forth thy praise . Ever get your Houses throughly purged from that Sin , which is an high offence against Almighty God , who hath given it in command , saying , Thou shalt not kill , and if not another , much less thy self , for thou must love thy Neighbour as thy self , first thy self , and then thy Neighbour as thy self , the nearer , the dearer . I kill , and give life again , saith the Lord of Hosts ; we are not masters of our own lives , but only stewards , and therefore may not spend them , or end them , when , and how we please , but even as God Almighty , who bestowed them , lest that we come , and defile our Bodies , which ought ever to be kept clean , and set in order . As murderers are enemies against God , whose image they deface against their Neighbours , who are all members with them of one Common , weal , and politick Body , so are the most cruel Enemies against themselves , because by natural instinct every Creature labours to preserve it self , the Fire ●●●yeth with the Water , the Water fighteth with the Fire , the most silly Worm doth contend with the most strong Man to preserve it self , and therefore we are not to butcher our Neighbours , or our selves , but to expect Gods pleasure , and leisure to let us depart in peace , seeing that we must all die , and not live . That bloody Tyrant Nero had his hands ▪ so stained with the guilt of innocent blood , that when God saw that he would not repent , and set his House in order , caused him to die both a sudden and a shameful Death , and thus God dealt with many more , whom I shall leave to your consideration , wherefore that you may not taste of the same sauce , while it is said , to day , set your House in order , get them throughly cleansed from all guilt , and especially from the guilt of Blood , and then , when you die you shall receive incorruptible Crowns , you shall be like Kings and Princes , all Co-heirs in the Kingdom of Heaven , which for excellency is far beyond thought , and glorious beyond report . Secondly , As the Body , before it can be set in Order , must be throughly cleansed from the guilt of blood ; so must it likewise be purged throughout , and scoured well of all the Pollutions , and Corruptive Dregs , which Adultery leaves behind it , they are not a few , it is a Quotidian Fever to the Corps , a Canker to the Mind , a Corrosive to the Conscience , and a mortal Bone to all the Body . It is an efficient cause of more cruel Maladies in the Body than any thing beside . First , it sets the Body on fire , which ever after consumes away by an incurable Consumption . Secondly , it brings the Body into a Dropsie , which by no skilful Physitian with all his cunning Medicines , and drawing Issues can be once cured ; till that Tyrant , and all-devouring Death come with its sharp stinging Arrows , and execute its office . Concupiscence is like a fire , and our Bodies unto seething pots which cannot be cooled , but either by taking away the fuel , by keeping it in continual motion , by casting in of cold water , or lastly , by taking it altogether from the fire . Therefore let every man in the fear of God , use these means prescribed for the cooling of intemperate Lust boiling in his flesh . First I say , let him take away the fuel , let him refrain himself from eating , and drinking too much , lest at last Lust command like a Tyrant ; for saturity is the father of wantonness , and uncleanness , the Daughter of surfeiting , sine Cerere & Libero friget Venus , without Nectar and Amrbosia Concupiscence cannot long continue , for Lady Venus dwells-still at the sign of the Ivy-bush : where there is cleanness of Teeth , usually there is no filthiness of Body , but if that we stuff our Corps as full as they can hold , making our mouths as Tunnels , our throats as Wine-pipes , and our bellies as barrels , we must expect nothing but Lust ever to Tyranize over us . Secondly , let every one keep his Body in continual Action , for Concupiscence is begot of an idle Brain , and hatch'd in a lazy Body . Quaeritur Aegistus quare sit factus Adulter ? In promptu Causa est , desidiosus erat . Egistus complaining why he should be made an Adulterer , was quickly answered , because he was idle . The Crab-fish being more subtle than many other Fishes against the coming of the Flood , when that the Oyster never sails to open , flings into her a little Stone , that she cannot shut her self again , and so the Oyster is devoured by the Crab ; our Adversary the Devil is like unto the Crab ; and we just like the Oyster , if that he find us idle and gaping , he takes his opportunity to confound us . Idleness is the Devils Pillow , saith Origen , and therefore like a pestiferous and dangerous Plague is to be shun of all : Cupid shoots still in a slug , and therefore hits none , but such as are sluggish . Thirdly , Let every Man stir to cool his Body by washing of himself throughly with his Tears , as David did , who watered his Couch with his Tears , and whose Eyes became a Fountain of Tears . David and his people lifted up their Voices , and wept so long that they could weep no longer . Fourthly , As the Pot is cooled by taking it altogether from the Fire ; so indeed may the Lust of the Body , by shuning opportunities and occasions of Sin , for Liberty makes Thieves . Daniel , although but a young Man , was so indued with the Continency , that he did not only all he could to suppress Lust in himself , but also reproved the Lascivious Elders . Joseph a young Man resisted the Temptations of his own Mistress , and likewise St. John the Blessed Evangelist , although very young , almost a Boy , did what as in him lay to bridle his Nature , and to keep his House in order : Now seeing that filthy Lust doth not only dishonour , but also pollutes our Vessels , our Clay Bodies , let us take Saint Paul's advice , which is to abstain from its every kind , for although it doth seem a Paradise to the Desire , yet it is a Purgatory to the Purse , a Plague to the Body , and a Hell to the Soul ; and that which may stir up the Wanton the most , a Sin against his own Body ; Dost thou then love thy Flesh ? Abstain from Adultery , for it is rottenness to thy Bones ; Dost thou thy Soul ? Abstain then from it . Lord , for it is very unhonest ; Or dost thou love thy Credit ? Be sure then likewise that thou abstain from it , for it is very dishourable . This heat is an Infernal Fire , whose Fuel is Fulness of Bread ▪ and abundance of Idleness ; Evil Communications are the Sparks , Infamy the Smoak , Pollution the Ashes , and the End Hell , wherefore seeing this , get your selves throughly cleansed from this Infectious Disease , and suffer not Sin to raign in your Mortal Bodies , but with all haste , set your House in order , for you shall die . As the Body before it can be set in order , must first be purg'd of all Blood-guiltiness , and then of all those Distempers occasioned by Adultery , so must it likewise be Scoured from top to toe of all Pride and Arrogancy which are the other proper Sins of Satan ; they that are proud , and vain-glorious , must of necessity be ever Factious ; seeing that bravery ever stands upon comparisons ; and likewise very violent , ever to make good their own vaunts ; they are seldom or never at love with their Neighbours , it 's true , one Tradesman will love another , and one Drunkard , according to Horace , will take Delight in the Company of another , sitting Hour after Hour , drinking of Soul-sick Healths ; but for one proud Man to associate with another , and to love him as himself , is a thing seldom or never seen ; just like the Foolish Jea cloath'd with the Peacock's Feathers , he ever thinks himself Chief among all , though according to Natures Ordination a meer Ignoramus ; he is ever casting beyond the Moon , till that he bring himself to destruction , which may well be so according to that of Solomon , Pride goeth before destruction , and a haughty mind before a full , Prov. 16. 18. The good Prophet Isaiah had such an invettered hatred against the Sin of Pride , that he pronounced a woe against Ephrin the very Crown of all Arrogancy ; saying , Woe unto the Crown of Pride , Isa . 28. 1. for it shall bring a Man very low , when humility shall raise him full high , as you may see by the words of the ever blessed Virgin Mary , who saith , Luke the 1. 52. that the Lord hath put down the Mighty from their Seat , and hath exalted the Humble and Meek . This Sin corrupts the whole World , therefore that you may get your selves free from all its Infections , fly it as you would the Plague or Pestilence , and with all haste set your House in Order , for you shall die , and not live . 4. The next Malady that you must get your selves Cured of before that your Houses can be set in order , is Envy , Hatred , and Malice , a Sin which hath been of too long standing : It was very common in Hesiod's time , and not only among the Potters and Singers ; but also among the very Vagrants , whereupon he took occasion to say , One Potter ( saith he ) there envies another , one Singer hates another , and one Beggar pronounceth a woe against another ? A Man that hath no Virtue in himself ever is envying Virtue in another , and not in those that are far distant , but even in those that are full near , and dear unto him ; — feriunt summos Fulmina montes ; as high Hills are most exposed to Thunder , and as the fairest Flowers are the soonest nipt by the venemous Cantharides ; even so the most Eminent Gifts and Graces in Men , are the greatest griefs of the Malicious and Envious Misers , this Sin is a repining grief for other Men ; Happiness ; it is an evil Eye which wisheth good to no Man , but to it self ; although the Squint-Eye , Male content and Envious Wretch doth thus ever Travel with Mischief , and bring forth ungodliness , still 〈…〉 of himself like the raging Sea , and stiring up strife all the day long ; yet let him remember that this course of Life must be alter'd , that he must get his Body throughly drench'd from all Envy , Hatred , and Malice ( the greatest Antagonist against Love , which ought to be embraced for all ) and Get his House set in order , for he shall die and not live . Fifthly , The Body must first be purged from the Corruptions of Blood-guiltiness . Secondly , from the cruel Maladies occasioned by Adultery . Thirdly , of all putrifactions brought in by Pride and Arrogancy , and fourthly , the infections procured by Envy , Hatred , and Malice ; so likewise it must be ever kept free from all Covetous , and greedy desires , the root of all ill , and the very Metropolis of all Villany . Judas was not sooner made Buyer , but that he shut himself into his Purse , and became a Slave to a few pieces of Silver his own Prisoners , so that indeed at last it was more easie for a Camel to enter into the Eye of a Needle , than for him being conjured into the Circle of his Purse to get out again . This Sin is so sweet that it leadeth almost all Men unto Destruction , whom it once possesseth ; What was it but only Covetousness that brought Dives to the Pit of Hell , where being ever tormented with its Scorching Flames is still dying , yet never dead , always crying out , O Immortal Death , O deadly Life , what shall I term thee , for if that thou be Life , wherefore dost thou kill ? and if Death , how dost thou still endure ; for in Life there is some ease and comfort , and in Death an end ; but in thee there is neither ease , nor end . O my dear and well beloved Friends , consider this ; and get your selves Cured of this Malady , which of it self is able to bring a Man unto the Pit of Hell , fly it as a secret Enemy in your ●own Bos , myea , and both in Body and Mind to . As our outward form , so much more our inward form should make us loath and detest this abominable Sin of Covetousness , which turns topsy turvy all Humane Society , and sets more at odds , than naked truth brings to Unity , Peace , and Concord . Pronaque cum spectant animalia caetera terram Os homini sublime dedit , caelumque tueri Jussit , & erectos ad Sydera tollere vultus . In the first Creation of things , when God made all Creatures Irrational , looking down to the Ground , then made he Man , a Rational Creature after his own Likeness , with a Countenance tending to Heaven , and all to put him in mind , although he was made de terra & ex terra , of the Earth and out of the Earth , never like the Worldling to mind the things of the Earth ; but to keep his Body still clean swept , not suffering the least Dust , or filthy Rust to be in his Mortal Corps . But further , as the Body must be made clean , and purged of all those stinking Dregs , which those forementioned crying Sins have left in it ; even so it must be ever kept clean from those Distempers which Drunkenness and Gluttony procure . This most beastly Sin of Drunkenness began presently after the Flood , and hath almost drowned the whole World with another Deluge . The Tuscans were so much addicted to this , that they were never well ; but in drinking , and quaffing of Soul-sick healths , and so were the people of Germany , whereupon was said , Germani possunt cunctos tolerare labores , O utinam possunt tam bene ferre sitim . O I wish , saith the Poet , seeing that the People of Germany can endure any thing , that they could but refrain themselves from Drinking too much . Likewise it was said of one Borosus , that he was Born bibere , non vivere , to guzzle their time away and not live ; and thus it may be said by too many now-a-days , who unless instead of it apply their Hearts and Minds to Sobriety and Temperance , shall not only procure to themselves loss of Estate , sickness of Body , but also to the poor harmless Soul Everlasting woe , and misery ; O consider this , you that rise early in the Morning , and continue till Night in drinking of strong Healths ; yea you that cannot afford your self natural Rest , but like the Hog betake your self to any sad Lodging for a while , and so return to your drunken trade again , still drinking other Mens Healths till that you drink your own away ; never calling to Mind ; Vna Salus sanis nullam potare Salutem , Non est in poto vera Salute Salus . That the Health of the sound is to drink no Health , but to his own . He , that is a common Drunkard , can but of necessity break all the Commandments of God. For first instead of giving that honour due unto Almighty God his Creator , he makes a God of the Creatures loving it with all his Heart and Mind ; ever having more Gods than one . Secondly , he is ever ready to Blaspheme , and to back all his words with execrable Oaths . Thirdly , ●e is ever ready to commit Murder , as Alexander the Greatest did , who when he was Drunk slew his Friend Clitus . Fourthly , the Drunkard is ever ready to break the Seventh Commandment by reason of his large Commons and lewd Companions . Fifthly , the Drunkard breaketh the Eighth Commandment as well as the rest ; for although , like a cunning Fox he may refrain to take up at home , yet if it be to be had abroad , he is sure to have it ; but indeed , that which is the worst of all is that he robs God of his due , which is of his poor Soul , which he hath purchased with his most precious Blood ; and so brings both his Body and Soul to utter ruin and destruction . ( O thou that spins away thy time , like a Swine in drinking , and eating ; ) ever have this in remembrance , and set thy House in order , for thou shalt die and not live . There are many more rusty ▪ and filthy dregs of Sin , which as well as those must be scoured out of the Body before that it can be set in order , as of Lying , Swearing , Cursing , and such like ; but those I shall leave to your consideration , hoping that you will not suffer the least of them to have any place in your Mortal Bodies . And so proceed a little further concerning the very matter of our discourse , the thing that we are all warned unto , which is to set our Houses in order , for we must die , and not live . Set thy House , &c. As it is the Custom among the Nobles and Peers of this Realm , when that they know of the Kings coming to give them a visit , to have all about them in order and decency ; so indeed ought every one of us to set our Houses in order , to keep our Bodies , which are the Temples of the Holy Ghost ever clean and decent , and still furnished with all sorts of Heavenly Graces to entertain such a Glorious Prince , who hath writ on his Thigh King of Kings , and Lord of Lords . It will not be long ere he come , for St. James said , In his time behold the Judge standeth before the door , and likewise , it was St. John's the Baptist Text , saying , Repent for the Kingdom of Heaven is at hand , he may come to day , or he may come to morrow , therefore make your selves ever ready , and set your House in order , for you shall die , and not live . First , you must furnish your selves with love , which is the complement of the Law , and an earnest desire of interchangeable affection between Christ and the Soul. Secondly , you must furnish your selves with Charity , which of all Virtues is still Chief , for St. Paul the Bishop of the Gentiles , comparing it with Faith and Hope , tells you that it is the Chief , for it ever Edifieth , still suffereth , never envieth , yea , and still continueth , 1 Cor. 13. 8. Thirdly , you must get your selves furnished with patience , that with all alacrity and chearfulness of Heart , you may endure all things for Christs sake . Fourthly , you must get your selves furnished with Humility , Virtue , which when the Lord of Heaven beholds it in you , which caused him to sink into your Hearts . Fifthly , you must get your selves furnished with Hope of Everlasting Faith and Salvation . And then sixthly and lastly with Faith , which is an evidence of things not seen , thus you must get your selves set in order , &c. And thus far of the matter of this Admonition , and earnest Exhortation . Now I should come to the Reason , which is twofold , affirmative , and negative ; Affirmative , thou shalt die ; and Negative , and rot live . Set thy House in order , for thou shalt die , and not live . Now of these severally , and first of the reason affirmative , thou shalt die . Now there are three kinds of Death . First , the Death of the Body , which is a natural Death . Secondly , the Death of the Soul , which is a Spiritual Death . And then thirdly and lastly , the Death both of Body and Soul , which is Eternal Death . But that which good King Hezekiah was warned of , was but only the Death of the Body , which according to the Statute Law Decreed in that High Court of Parliament of Heaven , all Men shall once taste of , no Man can escape it , for so saith St. Paul , it is appointed unto all Men that they shall once die , to all once , to many twice , for there is a second Death , and that is truly a Death , because it is Mors Vitae , the Death of Life ; the other rather a Life , because it is Mors Mortis , the Death of the Death , after which there shall be no more Death . Now as Job saith , Mans time is appointed , his Month determined , and his day numbered , yea , and ( as Christ Jesus the Worlds Saviour saith ) his very last hour is limited ; he was made of the Mould of the Earth , he shall return again to the Earth : And as all have one Entrance into Life , the like going out shall they have to Death : Nothing we brought in , nothing we shall carry out . Naked come I out of my Mothers Womb , and naked shall I return . A Change then shall come which of the wicked is to be feared , of the godly to be desired , and of all people to be daily and hourly expected . Remember them that have been before you , and that shall come after you , that this is the Judgment of the Lord over all Flesh to taste of Death . All Men shall once die , for as much as all have sinned , and been disobedient unto the Laws of God. This Death of the Body is not a dying , but a departing , a transmigration , and Exodus of our Earthly Pilgrimage , unto our Heavenly Home ; yea , a passage from the Valley of Death unto the Land of the Living : Although our Souls and Bodies are separated for a while , yet shall they meet again in the receptacle of Blessed Saints and Angels with much joy , and receive an incorruptible Crown . The Body is a Pri●on to the Soul , and Death a Goal-delivery , that frees the poor harmless Soul of those Grievances , which formerly it did endure . Length of days is nothing unto us , but much grief , and Age the durance of long Imprisonment ; wherefore if that you would but seriously consider this , you might find Death to be rather a Friend than an Enemy , and by consequence rather to be desired than shun'd as Simeon did , as it is evident , Luke 2. 29. saying , Now , Lord , lettest thou thy Servant depart in peace , according to thy Word , which by some is used thus ; Now , Lord , I hope that thou wilt suffer me to depart in peace , and keep my poor Immortal Soul no longer within the small circumference of this Mortal Body . The Thief upon the Cross laid down his Life most joyfully , because he saw Christ , and did stedfastly believe , that he should pass from a place of pain and misery , unto a Paradise of Pleasure , and so did St. Stephen , Acts 7. 56. The Royal Preacher King Solomon , lest that his Son should be deprived of such Happiness , doth by an Emphatical Irony disswade his Son from those youthful Lusts , and sensual Pleasures , whereunto he feared that he should naturally be addicted , and that by the consideration of that dreadful account , he was to give unto God at the great and terrible day of the Lord ; desiring him most earnestly not to let his House stand out of order , but ever to remember his Creator in the days of his youth , for old Age will come , saith he , and then thou shalt not be so fit by reason of much weakness and infirmities . Or else , Death may seize upon thee , For Dust shall return unto the Earth as it was , and the Spirit shall return unto God who gave it , Eccles . 12. 7. In a moment , yea , at the twinkling of an Eye , when once this Tyrant Death comes , it will sweep us all away . It is the Custom among us here to let Leases , one , two , or three Lives , but God lets none for more than one , and this once expired , there is no hopes of getting the Lease renewed , he suffers Man sometimes to dwell in his Tenement threescore Years , and ten , Psal . 90. 10. Sometimes to fourscore , but secures none far from home , and that for several Reasons . First , to bridle our curiosity lest that we should search after things too high , for quae supra nos , nihil ad nos , those things that are above us , are nothing to us . Secondly , to try our patience whether that we will put our whole trust , and confidence in him , although we know not the time of our departure and dissolution ; and then thirdly , to keep us in continual watchfulness , for if that we should know , when Death would come with a Habeas Corpus to remove us , it would make many more careless than they are , though indeed the best of us are careless enough . Here Men do know the date of their Leases , and the expiration of the Years , but Man is meerly a Tenant at will , & is put out of Possession at less than an Hours warning . Wherefore now ▪ while it is said to day , set your Houses in order , seeing that you must die , and not l●v● . It is not sufficient at the last Hour of Death to say , Lord have mercy on me , or , Lord into thy hands I commend my Soul. But even in all our Life-time , yea , and especially in our youth , we must strive ever to set our Houses in order , for we shall die and not live . Samson was very strong , Solomon very wise , and Methusalem lived many years , yet at last they with many more were brought to Mother Earth . If it seem pleasant unto you at the present to let your rotten and ruinous Houses stand out of order , yet with all remember , what the Prophet saith , The day of Destruction is at hand , and the times of perdition make haste to come on . Art thou a young Man in the April of thine Age , and hast thou thy Breasts full of Mill● , and doth thy Bones run full of Marrow , as Job speaks , and thereupon dost promise to thy self length of days , yet thou must know , also , that a man , even at the highest pitch of health , when he hath that same Fencer-like kind of strength , is nearest danger in the Judgment of the best Physicians , remember with all that observation of Seneca , Young Men ( saith he ) have Death behind them , Old Men have Death before them , and all men have Death not far from them ; we may in a manner complain already that the great God of Battle threatens an utter ruin to all the World , the Earth hath trembled , the Lights of Heaven have been often darkned , Rebellions have been raised , Treasons have not long since been practised , Plagues of late have been dispersed , Winds have blustered , Waters have raged ; and what wants there now , but those two Arrows of God , even Sword and Fire from Heaven for us to be consumed . Is it now think you a time to buy , to sell , to eat , to drink , and to live securely in sin , as they did in the days of Noah , and think of nothing else ; is it now a time to say unto Almighty God , as the Nigard doth unto his Neighbour , come again to me to morrow , as that drousie Sluggard doth , Prov. 6. 10. Yet a little sleep , a little slumber , a little foulding of the hands to sleep . The foolish Virgins supposed that the Bridegroom would not have come like an Owl or a Batt in the night , there is time enough , said they , what needs all this haste ; but poor Fools , they were excluded . Oh! I cannot forbear , my very Heart even bleeds within me to think of it , yea , all the faculties of my Soul and Body are strucken with horrour and amazement , while I declare unto you , how that many Thousands now are doubtless in Hell , who purposed in time to have set their Houses in order , but being prevented by Death , are for ever condemned . O here I could heartily wish ( with Jeremy ) that I had in the Wilderness a Cottage , Ye● , I could ( wish with Job ) that I were a Brother to the Dragons , and a Companion to the Ostriches , whilst I think of that wish I am now uttering ; nay , I could willingly desire ( with the Princely Prophet David ) that my Heart were full of Water , and that mine Eyes were a Fountain of tears , that I might weep Day and Night , for the too too common Sins of this our Age in every kind . Now you are in your preparations for Eternity , and therefore had need to be very watchful over your selves , to see that you set your Houses in order , for you shall die , and not live . And this brings me now unto the very last thing observable in my Text , and that is of the reason Negative , and shalt not live , set thy House , &c. Chrysostom prying into the base Nature of Man , and finding him ever out of order , teacheth him a seven-fold consideration of himself . First , What he is by nature , what he is in himself ? Dust and Ashes , Gen. 18. 2. Secondly , What is within him ? much sin . Thirdly , What is before him ? a burning Lak● , which is spoken of Isai . 30. 33. Fourthly , What is above him ? an offended Justice , Deut. 32. 16. Fifthly , What is against him ? Satan , and Sin , two notorious , and deadly E●… Sixthly , What is before him 〈…〉 , and worldly vanities . And then seventhly and lastly , He desires man seriously to consider , what is behind him ? in●●llable Death , for semel aut bis morimur omnes ; Some once , some twice , we must all die , and not live , You cannot , like Enoc● , H●b . 11. ●5 . be translated ▪ but must suffer Death as well as other Men , being common to all . Whatsoever thou dost affect , whatsoever thou dost project , so do , and so project all at once , who for any thing thou knowest , may at this very present depart out of this Life . Hypocrates , although he could not cure till Death came upon him . Heraclitus , who writ many natural Tracts concerning the last , and general consolation of the World , could not find out a Remedy , or a Medicine for his Distemper , but died out of hand . Thus you may see , how that God spares none , but sends one thing or other to bring us to our long home . And thus far concerning , the Death of the Body shall suffice , which was the Death good King Hezekiah was forewarned of : Wherefore now I shall but only speak a word or two of the Soul , and likewise of the Death of the Soul , and Body , and so conclude . First , as there is a Natural Death , viz. the Death of the Body , so likewise there is a Spiritual Death , viz. of the Soul , when it is deprived of those Graces , which formerly God did bestow upon it , for as the Soul is the light , and life of the Body , even so Almighty God is the light , and life of the Soul. When he takes his holy Spirit from us , then we walk in the shadow of Death , this Death is an ill Fruit of Sin ; therefore let us set our Houses in order . But secondly , As there is a natural Death , and a spiritual Death , so likewise there is an eternal Death , called in the Ornament of Grace the second Death . This Death , as well as the Death of the poor Soul is lamented by God. Esay 59. 2. As I live ( saith the Lord ) I desire not the Death of a Sinner , but rather that he may turn from his Wickedness and live . I might now likewise add a fourth Death , and that is a civil Death , an undoing of our Credit , and honest Reputation , which many Men die , but this I shall leave to your consideration , and so conclude . O my dearly beloved Friends , consider what you are all by nature ? What is within you ? What is above you ? What is below you ? What is against you ? What is before you ? What is behind you ? and that is , infallible Death ; For here is not one here amongst you , be he never so strong , never so healthly , but that within the Revolution of a few years shall be brought in spight of his teeth unto the Grave . Wherefore let your Houses be daily perfumed by a Morning and Evening Sacrifice of Prayer , Praise unto Almighty God , both which were appointed under the Law , Exod. 29. 38. 39. And this shadowed what was to be performed under the Gospel . God renews his Mercies to you every Morning , and protects you from manifold dangers every Night , whereunto you are subject , and you be so ungrateful as to banish all his benefits out of your Memories who is every Moment so mindful of you . As therefore , beloved , you tender the Salvation of your poor Souls , look home , and mourn for your Original sin , steep your Eyes in Tears , write Letters of discomfort upon the Ground as you go ▪ let the streams of your sighs , and the sweet Incense of your Prayers rise up like Mountains before the Lord of Hosts , and bed●wing your Cheeks with tears ; make your humble Confession unto God Almighty , not of sin alone , but of all your sins , of what nature , degree , or height soever they be , and by your unfeigned Confession so accuse your selves , that you may not hereafter be accused of the Devil , and so judge your selves , that you be not judged of the Lord. In a word , that you may escape all those torments , which by reason of sin are incident both to Body and Soul , seeing the night is far spent , and the day is at hand , while you have time , set your Houses in order , for you shall die , and not live . THE EJACULATION . GOod Lord , let us be always setting our Houses in order , that we may be really willing , and truly fit to die when Death shall seize us : Let us be always a preparing for our last Change , for it is the living only who are in a capacity to praise Thee . The Grave , into which we are all going , is a place of silence , where there is no praying to Thee , nor praising of Thee ; neither are any that go down thither capable of securing their eternal well-fare ; in the Grave there is no Preaching , nor hearing ; there we shall be altogether insensible of the actings of God , and be altogether uncapable of acting any thing for God : Oh! that we therefore , who are within a few steps of our long and last home , might seriously consider , what a vain thing it is to dream that we shall ever enjoy our worldly Relatives , or that we shall ever possess ▪ our worldly accommodations . What need have we then to be setting our Houses in order ; for 't is certain , we shall once die , and how soon we know not . O● then ! let your Thoughts , Words and Actions , be such as may best become dying persons , seeing all that would dye comfortable must set their Houses in order be●re they depart . Look on every day as your last . SERMON IX . JAM . 4. 14. What is your Life ? It is even a Vapour that appeareth for a little time , and ufterward vanisheth away . THere is nothing that doth evidently set before Mens Eyes the Deceits of the World , and the vanity of things present , as doth the due consideration of the uncertainty , shortness and frailey of Man's Life ; for all humane Pride , and the whole glory and pomp of the World ( having Man's Life for a stay and foundation ) can certainly no longer endure the same Life abideth ; so that Riches , Dignities , Honours , and such like , howbeit , a Man may enjoy them for a small space on Earth , yet do they never continue longer with him , than unto the Grave . The consideration whereof , together with this present occasion offered , have caused me amongst all other places of Holy Scripture to make choice of these words which I have now read unto you ; in which ( as in a most bright shining Glass ) we may behold both the frail Constitution of Man's Nature , as also the short continuance of his Life here on Earth , it being but a Vapour , and What is your Life ? This whole Chapter containeth four Dehortations ; the first is from Lust , unto the fifth Verse ; the second from Pride , to the Tenth ; the third from speaking evil of our Neighbour , to the Thirteenth ; the last from Presumption of words , to the end of the Chapter ; to disswade from which sin , he useth two arguments especially ; the first is drawn Ab incertitudine rerum , from the uncertainty of things , and that 's contained in the words immediately going before my Text , the second is drawn á Vanitate Vitae , from the vanity of Man's Life , and that 's set down in the words of my Text. Which words contain two general parts , a Question and an Answer ; What is your Life ? There 's the Question ; the Answer followeth in the next , It is even a Vapour , &c. First of the Question , What is your Life ? Wherein observe , that Life is twofold ; for there is a Created Life , and there is an Increated Life ; the latter is only to be found in God , the former is a quality in the Creature , whereby it liveth , and moveth , and acteth it self . Now Created Life is twofold , Spiritual and Natural : Again , Spiritual Life is twofold ; sometimes it is taken for the Life of Grace , which God's Children only do enjoy in the Spiritual Kingdom of Christ in this World ; which by way of excellency , is called the Life of God ; not so much for that it is from God , as also all other kinds of Life are , as because God liveth in them that are his , and approveth this Life in them : And it is called ( for the same respect ) the Life of Christ , because Christ liveth in his through a super-natural Faith and Spirit ; and they live unto God , and conform their Life unto his Will : And it is called a new Life , a Christian Life , and a renewing of the Mind , Will and Affections . This Life is opposed to Death in Sin , and to the old Man. Sometimes it is taken for the Life of Glory , whereby the Soul ( being ioyned again to her Body ) shall lead a Life , which the Apostle calleth Spiritual ; not in respect of the Substance , but of the qualities , 1 Cor. 15. 44. whereby the Faithful shall live for ever , and it is laid up in Christ , and the end of the World shall be disclosed , and which is opposed to the second Death , and it is called Eternal Life . Thus much of the Spiritual Life . Now the Natural Life also is twofold ; for either it may be taken generally for the Life of all Creatures , whereby they live , move , and have their being ; or more particularly for the Life of Man , which natural Life in Man is the act and vigour of the Soul , arising from the conjunction of the Body with the Soul ; this Life is given by God , continued by Meats and Drinks , and other necesary helps , and ended by Death ; this is the Life properly meant in this place . It is even a Vapour , &c. A Vapour ( according to the Philisophers ) is a thin fume extracted out of the Earth , by the Sun in the night time , but in the morning ( or afore ) it is scattered with the Wind , or dispelled with the Sun ; or else , if the Sun do not appear in his Brightness , it falleth away of it self to the Earth from whence it came , or was drawn by the heat of the Sun. Such as is the nature of a Vapour , even such is the Life of Man ; for he is extracted out of the Earth by the Sun of Righteousness , and he either perisheth before he seeth the Sun , or else in the Morning of his Youth ; or if he escape the mid and noontide of his growth , yet at the last he falleth away by Age to the Earth from whence he was taken . The Text thus explained , we may observe these Points of Doctrine for our Instruction . The first is the Frailty of our Constitution , in these words , It is even a Vapour . Secondly , the Shortness of our continuance , Which appeareth for a little time . Thirdly , The vanity or nullity of our Life after Death , in these words , And afterward vanisheth away . First , Of the Frailty of our Constitution ; the Apostle doth not compare the Life of Man to Silver or Gold , or Iron , or Brass : which are durable Substances ; or some Body that is Corpus perfecte mixtum , that is , perfectly mixed or compounded of the four Elements ; but to a Vapour that is Corpus imperfecte mixtum , that is , such a Body that is imperfectly mixed ; and that for two Reasons : First , because it hath not perfectum Miscibilium numerum , that is , all the Elements in it ; then also because it hath not perfectum Mixtionis modum , the true manner of a mixt Body , and therefore it vanisheth away into Air ; either per attenuationem , by rarefaction and attenuation ( as the Philosopher speaketh ) aut ●per condersationem , when it returneth to the Earth from whence it came ▪ And well might this our Apostle compare the Life of Man to such an Imperfect Body as a Vapour is : For first , if we consider our Birth , we are brought forth in the danger of our selves and them that bear us . Our Feet are not our own , neither are they able to carry the bulk and trunk of our Body ; our Tongues are not our own , our Hands are not our own ; but we lye bound and wrapped for many Months together ; we Live , and yet we seem not to breathe ; in our Youth we are liable to many Diseases : If it be true that the Physicians say , our Eyes are subject to an hundred Perils , how much more is the whole Body ? Some cry , My Head , My Head , as the Shunamites Child ; some are troubled with lame Legs , as Mephibosheth , some with Gouty Feet , as Asa ; some are pained in the Belly , as Jeremy . This is that miserable Frailty which the Prophet Isaiah signifieth in these words ; Almighty God said unto his Prophet , Cry ; and the Prophet answered , What shall I cry ? God said unto him , All Flesh is Grass , and all the glory thereof like the Flower of the Field , the Grass withereth , the Flower fadeth away , but the Word of the Lord continueth for ever : Upon these words St. Ambrose saith thus ; Truely it is even so , for the glory of Man flourisheth in the Flesh like unto Grass ; which although it seem to be great , it is in very deed but little ; it buddeth like a Flower , and fadeth like Grass , so that it hath no more but a certain flourishing in appearance , and no firmness and stability in the Fruit. For what firmness can there be in the matter of Flesh ? Or what good things ( of any long continuance ) are to be found in so weak a Subject ? To day thou maist see a young Man , in the flourishing time of his Age , with great Strength , Lusty , and jetting up and down in the Streets in great Bravery , with a jolly lofty Countenance ; and if it so fall out , that this very next Night he be taken with some Disease , thou shalt see him the next day with a Face so far altered and changed , that whereas before he seemed very amiable and beautiful , he shall now seem ill-favoured , miserable and loathsom to behold ; nay , Mans Fading away is such , and so sudden oftentimes , that there can be no reason given of his Death ; for many have gone to Bed well in the Even , that in the Morning have bee found dead in their Beds ; and many suddenly have dropped down in the Highways and Streets , as they have walked about their Affairs : And this is no wonder , if we consider the Substance of Mans Body , which being a Building compact of green Clay , is easily overthrown with a small puff of Wind. This being then the frailty of our Constitution , the consideration thereof should be used , to put away and abandon our natural Pride , and make us humble our selves under the Hand of God. An Example hereof we have in Abraham , who said , Gen. 18. 27. Behold , I have begun to speak to my Lord , who am but Dust and Ashes . Mark here how the consideration of his frail condition , made him to abase and cast down himself in the sight of God : In like manner , if we could but consider how Frail we are , it would straightway pull down our Peacocks Feathers , and make us with Job , to abhor our selves in Dust and Ashes . Secondly , The next Point I am to treat of , is the shortness of our continuance , intimated in these words , Which appeareth for a little time , &c. Man that is Born of a Woman ( saith Job ) is of short continuance and full of Miseries ; he shooteth forth as a Flower , and is cut down ; he vanisheth also as a Shadow , and continueth not , Job 14. 1 , 2. In which words , in that Job compared Man to a Shadow and a Flower , he notably setteth forth the short continuance of Mans Life ; a Shadow we see , if the Sun be never so little overclouded , it vanisheth away ; and a Flower , we know , is a comely and beautiful thing , yet for all that , there is nothing sound more sading and vanishing ; even so Man during the time of his Childhood and flourishing Youth , seemeth to be of a wonderful Comeliness , but his Beauty is of small Price , because it is more brittle than Glass , seeing that Man carrieth always the Cause of Death in his Veins and Bowels . We see at this day , what a great matter it is for one to live Threescore and Ten , or Fourscore years , and this is commonly the ordinary Race of Mans Life ; insomuch as when they live so long , they account themselves not to be evil dealt withal , as the Prophet signifieth when he saith , The days of Man are at the uttermost but Threescore and Ten Years ; and if the Strongest do reach to Fourscore , what followeth is but labour and grief . Now if we should deduct those years which Infancy and Childhood spendeth , if also we should take away that time which passeth away when we sleep , it would be a small number of Years that would remain ; which remnant if we should compare with the Life to come , it would seem but as a drop of Water compared with the whole Sea ; so short is his Fading Life in regard of that which lasteth always . Neither is our Life so short only , but as it is short , so is it uncertain , how long it shall continue ; for though there is nothing more certain than Death , yet is there nothing more uncertain than the hour of Death ; and therefore a certain Philosopher compared the Lives of Men to Bubbles that are made in Water pits , when it raineth , of the which some do vanish away suddenly , even at their very rising ; others do endure a little longer , and out of hand are decayed ; others do continue somewhat more , and others less : So that although they do all endure but some little time , yet ( in that little ) there is great variety . This being then the shortness and uncertainty of our Lives , it should teach us so much the rather to embrace our Saviours Counsel in the Thirteenth of St. Mark 's Gospel , Watch , because ye know not the day nor the hour : The which is as much as if he had more plainly said , Because ye know not that Hour , watch every hour ; and because ye know not that day , watch every day ; and because ye know not the Month and the Year , watch therefore every Month and Year . And to make this matter more plain by a Similitude : If thou shouldest be invited to a Feast , and being set at the Table , seest before thee many and sundry sorts of Meats , a Friend of thine secretly admonisheth thee , that among so many dainty Dishes ▪ there is one Poysoned ; what in this Case wouldst thou do ? which of them darest thou touch or raste of ? wouldst thou not suspect them all ; I think ( though thou wert extremely hungry ) thou wouldst refrain from all , for fear of that one where the Poyson is . It is made manifest unto thee already , that in one of thy seventy Years , thy Death lieth hidden from thee , and thou art utterly Ignorant which year that shall be , how then can it be , but that thou must suspect them all , and fear them all ? O that we understood the shortness of our Life ! how great Profit and Commodity should we then receive by the Meditation thereof ! Thirdly and lastly , the vanity and nullity of our Life after Death , intimated in these words , and afterward vanisheth away : The whole Course of Mans Life is but a flying Shadow , a little spot of time between two Eternities , which will quickly disappear ; the same Earth which we now so negligently tread upon , may suddainly receive us into her cold Imbraces . Well may Life then be said to be vanishing away , Though now we are in perfect Health , yet before to morrow some dear Friend or other may passionately follow our Hearse to the Grave . Our time past is like a Bird fled from the Hand of the owner out of sight , and our present time is vanishing away , and on Earth we have no abiding . But here consider , if Life be so vanishing and uncertain a thing , then 1. This reproveth those that Squander away their precious time , as if their abode on Earth would be too long to prepare for Eternity , if they did not mispend it half ; but it is time for us to cry out , The time past is more than enough to have wrought the Will of the Flesh , 1. Pet. 4. 3. or as it is Rom. 13 , 14. 'T is high time to awake out of Sleep . 2. If Life be thus vanishing ▪ then be not over solicitous as to future Events , but willingly submit to a Divine Providence ; be not so much concerned for to Morrow , do not cumber your selves with too much Provision for a short Voyage . 3. If Life be thus short and vanishing , then do much work in a little time ; shall we loose any of that time which is so fleeting and so uncertain . And thus I have briefly shown you the frailty of the Life of Man , and the profitable use we might make of this Consideration , That our Life is ●●● a Vapour which appeareth for a little time , and afterward Vanisheth away . 4. If Life be so short and uncertain , then look upon every day as your last ; so did the Apostle Paul , who said , I die d●●l , as there is nothing more certain than Death , so there is nothing more uncertain than the time of Death . We are all Tenants at Will , and therefore the great Landlord of Heaven and Earth may turn us out of our Clay Houses when he pleaseth . It was a worthy Custom of a Roman Emperor that would have his Man come every morning to his Bed side , and pronounce these Words . Remember thou art a dying Man ; certainly such are justly to be reproved , who look upon Death as at a great distance from them . It is a common saying of some , that they thought no more of such a thing , than of their dying day ; surely it argues a very wicked frame of Heart to be so forgetful of Death , when 't is that we are to expect every minute , and know not but each day that comes may be our last . THE EJACULATION . GOOD Lord , what is the Life of Man ? is it not like unto a Vapour , which appeareth for a little time , and then vanisheth away ? Is it not like unto a Bubble , which quickly swelleth to a considerable bigness , and as quickly sinketh again ? Is it not like unto the Grass which groweth up and flourisheth in the Morning , but is cut down before the Evening come ? Oh Lord , though Life be sweet , yet common experience shews that it is short ; and as our Life is short in it self , ( though we should live to the very outside of the strength of Naeture ) so will it seem much shorter , if it be compared with Eternity it self : And yet as short and as uncertain as our Life is , we have a long work to dispatch before we go away from hence , and be seen no more ; we have a great way to go by a setting Sun ; a great Race to run by a short Breath ; and if Life be but as a Vapour , how little reason have we then to squander away precious time ? Yea , how great reason have we to redeem the time that is past , and to improve every Inch of the present time : Let us remember that we have no continuing City here , and therefore it will be necessary for us to seek one that is to come : Good Lord , therefore do thou make us to know our end , and the measure of our days , what it is , that so we may be throughly convinced how frail we are . Dying Christian . SERMON X. Being the last Sermon this Author Preacht at Grafham , in Huntingdonshire . Beloved Brethren , THE Lord hath set it home upon my Heart , ever since I came amongst you , earnestly to desire and to pray for the Salvation of your Souls ; it hath been no small Encouragement to me to lay forth my weak endeavours in the Ministry , when I consider that he which converteth a Sinner from the Errour of his way , shall save a Soul from Death , and hide a multitude of Sin , James 5. 20. To save a Soul from Death , is so glorious an Imployment , that herein I cannot chuse but rejoice with the Apostle , when I see the word of the Kingdom working effectually in any Soul. I bless God every day without ceasing , that he hath given me a full proof of my Ministry in the Hearts and Consciences of some , even in this place , since I came among you , so that I may say with Paul , 1 Cor. 9. 2. and they indeed are and shall be unto me , and I unto them a Crown of rejoicing at the coming of our Lord Jesus Christ , and on their behalf I pray , that their Faith may grow exceedingly , and that their Love unto Jesus Christ , and unto all Saints ▪ may every day more and more abound , and I commend them unto God , who is able to keep them from falling , and to present them faultless before the presence of his glory with exceeding Joy. As for others , I am jealous over them with a Godly Jealousie ( as the Apostle speaketh ) continually praying , that they may not be corrupted from the simplicity that is in Christ , but that they may hold fast the mystery of Faith in a pure Conscience . Some indeed there are , that cause me secretly to groan in my Spirit and my Heart . I even bleed over them , and I do pity them in the Bowels of Jesus Christ , fearing least they should ( like the five foolish Virgins ) fall asleep , and hereafter endeavour to enter into Glory when the Door is shut . But now , dearly beloved , being come to Preach my last Sermon amongst you , I request you all both good and bad to attend with double diligence , to what shall be spoken unto you from that sweet portion of Scripture which you find recorded . PHILIPIANS I. XXIII . For I am in a straight between two , having a desire to depart , and to be with Christ which is far better . IN these Words are these two Parts , First , a Declaration of St. Pauls desire , For I am in a streight between two , having a desire to depart ; Secondly , an Inclination of the ground of it , which was this , because he might be with Christ ; the word signifies solvere Anchoram , to loosen the Anchor , or to cut the Cable , that the Ship may sail after . While St. Pauls Spirit was tied up by the Flesh , he desired it should be loosened by Death , that it might Sail after into Glory . Spiritual Desires , they are always quickest and strongest , whensoever they are nearest the perfect enjoyment of their desired Object , Christ . As the motion of every natural Body is quickest and strongest , the nearer it comes to the Center ; so the nearer fulness of Glory , the more fervent the Soul is in its desires after Christ . Sirs , my Text is usually the dying Expression of a living Saint ; for when a believer draws near to his End , he sings most sweetly , like the Swan and earnestly cries out , Make haste my beloved , he having a desire to depart , to be with Christ , evermore : upon a dying Bed , a Christians Pulse beats strongest Heaven-ward . We groan , as being in a great straight , knowing , to depart is far better , much more better ; as if he should have said , Oh! there is no comparison between the enjoyment of God in the State of Grace , and the enjoyment of God in a State of Glo●y . And here methinks , I hear the dying Christian joyfully breathing out his earnest and longing desires , for a Dissolution , in the very words of a late Grave and Serious Poet , who in an Heavenly Rapture , and sweet Extasie of Spirit , spake in the following manner , viz. VVhy lingrest thou bright Lamp of Heaven ? why Do thy Steeds tread so slowly on ? must I Be forc'd to live when I desire to die ? Lash thou those Lazie Jades , drive with full speed , And end my slow-paced days , that I may feed VVith Joy on Him , for whom my heart doth bleed . Post blessed Jesus , come Lord flee away . And turn this Night into the brightest Day , By thine approach , come Lord , and do not stay . Take thou Doves-Wings , or give Doves Wings to me , That I may leave this World , and come to thee , And even in thy glorious presence be . I like not this vile VVorld , it is meer dross , Thou only art pure Gold , then sure 't is loss To be without a Throne t' enjoy a Cross . VVhat , though I must pass through the Gates of Death , It is to come to thee that gav'st me Breath , And thou art better ( Lord ) than Dung-hill-Earth . VVhen shall I come ? Lord tell me , tell me when ? VVhat , must I tarry Threescore years and Ten , My Thirsty Soul cannot hold out 'till then . Come dearest Saviour , come , unlock this Cage Of sinful Flesh , lovingly stop the Rage Of my Desires , end thou my Pilgrimage . Give me a Place on High , to Sit and Sing Anthems of Praise to thee mine only King , Whose ratling Sounds may make the Heavens Ring . But here I know the timerous Soul will object against this truth , and say , Oh , how can the Christian so earnestly desire to be with Christ in the fulness of Glory ? were it indeed but a short step into Glory , or were the way strewed with Roses and Flowers , and with all the Spices of the Merchant , it might be so , but there is a Lion in the way ( as Solomon speaks in another case ) there is Death the King of Fears , that stands srowning upon the Soul at the last cast when the Soul is upon its very Entrance into Christ , his prepared Mansions of eternal Glory ; and therefore it were more desirable , to dwell safely upon the Earth in a sensible Heaven made up of the greatest worldly profits , and the most delightful creature Comfort , rather than to venture over the terrible mountain of Death ( the very Epitomy of all Discouragements ) into the doubtful possession of those invissible Depths of spiritual Glory , which the Scripture tells us , is only attainable after this Life . I answer , that by nature of this Objection , you may presently know the name of the Objector . It comes from off a carnal heart , and fully speaks the temper an Epi●urean Will , that is , against leaving its carnal interest in the Earth , for uncertain interest in Heaven But Death , though it be an intervening Cloud , which seems to darken or cast a mist upon the Lustre , and Comfort of a believers spiritual injoyment in God ; yet it doth but seem to do so , and indeed it doth not at all extinguish the earnest desires of a serious lively Christian after Christ in the fulness of Glory , and that especially when the believing Soul looks upon Death under these Considerations . First , that to die is no worse a rhing than to tread in the very steps of Jesus Christ , we might indeed have been afraid to die if Jesus Christ had not first stept into the cold grave before us , but if we will shew our selves true Soldiers unto Christ our Captain , we must not fear to venture , where he hath broken the way before us ; Now Christ hath died that he might by his Death procure the Death of Death , and that he might free Believers from the fear of Death , the sting being taken out of it . Secondly , Death is only ordained to refine , and not to ruine Nature , Death ends our sins and miseries , and not our life , as it may be made out unto you by this following Illustration , those Trees , which seem dead in the Winter , yet they revive in the Spring , because the Body and the Arms of the Tree , they are joyned to the Root , where the Sap lies all the Winter ▪ and by means of this conjunction the Root it conveys life unto all the parts of the Tree . And the Bodies of Believers they have the Winter to , when as they are turned into the Dust , but their Life it is hid with Christ , at last they are revived and raised up into Glory . Now here you may observe the great difference of Tempters , according to the various Complexions of Mens Spirits ; the Atheist he dares not die for fear of being put out of his being , and the prosane Person he dares not die for fear of exchanging his present bad being for a worse , ●ut the Believer he earnestly desires to die , that besides this present temporal being he might enjoy a future eternal well-being . Indeed to a wicked Man ▪ the best had been , not ●o have been , and this next best , were to live long ; ● was ill with him , that ever he was born , and worse , A Carnal Mans continual cry is this , Dum Spiro , Spero , I love to live , for my present hope is my only help ; for indeed , such an one hath only help in this Life ; but a Christians common Expression is this , Dum Exspiro Spero , Expiration is my Expectation , for such an one hath hope in the Life to come , when a wicked Man dies , he thinks he shall live worse , but a Christian when he dies he knows he shall live better , he cries with the holy Apostle , for one to live is Christ , and to die is gain . Job . 19. 25. I know that my Redeemer liveth , and he shall stand at the latter day upon the Earth , and though after my Skin Worms destroy this Body , yet in my flesh shall I see God. Thirdly , Death was never intended to be as a privation of good , but as a priviledge for good to the Believer , and it is attended with these several Priviledges . First , Corporal and Temporal Death , it serves to set out the Beauty and Excellency of eternal Life ▪ It is Gods usual method to set out one contrary by another , Contraria juxta se posita magis elucescurt ▪ In War God commends Peace to us . In Adversity ▪ Prosperity , in Sickness , Health , and in Death , he commends eternal Life to us . As the Limner lays the Foundation of a curio● Picture in a Dark Ground-work , so God doth ofte times lay the foundation of our sweetest Mercies i● the greatest miseries ; and this he doth that ●● Mercies may appear more lovely in our eyes ; a● thus he sets off the joys of Heaven by the troubl● we meet with on the Earth . It is said of Zeno th● he was wont to eat bitter things , that he might t●● better taste sweet , and he would say , sweet thin● were nothing worth , if they were not so commen●ed to us . And so bitter Death , it is but an E●gine devised by infinite Wisdom , and for ●● set out the Unspeakable sweetness of Everlasting Joys . God could as easily have received all his redeemed ones into the immediate imbraces of Divine Love and Glory , without letting them know what it was to be tempted , to be afflicted or to die , but only for the better sweetning and endearing fulness of Glory to them . Secondly , Deaths mortal Wound , it is but preparatory to an immortal weight of Glory . Death it is the midnight of all troubles and sorrows , which is in Travel with a morning of everlasting Joy , and Comfort . Death it is the Saturday or last day of our Weekly labours , which ushers in a Sabbath of eternal rest . Rev. 14. 13. And I heard a Voice from Heaven , saying unto me . Write , Blessed are the Dead which die in the Lord , for they rest from their Labours , and their VVorks follow after them . Here the Believer hath labour without rest , but in Heaven he shall have rest without Labour ▪ Death tends indeed to a Believers perfect everlasting reign and rest . The Believer ▪ Afflictions upon Earth , they are fore-runners of Deliverances , they are as throws to the Birth of future Comforts . The Whale which swallowed up Jonah , God appointed as the means of bringing himself to the Shore . And so the trouble which we often times think may swallow us up , it brings us to our harbour Death , it lands us safely upon Glory . One excellency sets out the state of a dying Christian in these Words . Per Augusta ad Augusta , per Spinas ad rosas , per Procellas ad Portum , per Mortem ad Vitam migramus . Lastly , Death it is as a Bridge that all Saints must walk over to the everlasting Hill of endless Peace , to the perfection of Grace , to the participation o● Glory , to the full possession of Christ . 1. Death it leads us to the perfection of Grace , the believer would live that he might be more perfect , but when he dies he is perfect indeed , a dying life , that is , a dying to sin , it frees us from a living Death , well doing fits us for dying . Holiness frames us for Happiness . 2. Death it leads us to a participation of Glory , the consummation of Grace is the incoation of Glory , Grace that puts the Soul into a capacity of enjoying glimps of God as in a Glass darkly , but glory brings the Soul , ad visionem bea●ificam , into an immediate converse with God face to face , 1 Cor. 13. 12. For now we see through a Glass darkly , but then face to face ; now I know in part , but then I shall know even as I am known . 3. Death it leads us into a full possession of Christ , Luke 23 ▪ 43 This day shalt thou be with me in Paradise , so saith Paul , Then shall we be ever with the Lord , comfort , comfort ye one another with these words , to be always with Christ will be very comfortable indeed . Death that deprives us of commerce with men , yet it delivers us up into an immediate communion with God and Christ , and the blessed Angels ; Saints in Heaven shall be as the Angels , nay , saith John , now are we the So●s of God , and it doth not yet appear what we shall be , we know that when he shall appear , we shall ●e like him , for we shall see him as he is . Death speaks the sad disjunction of the Soul from the Body , and the sure and sweet Conjunction of the Soul with Christ , and therefore saith Paul , and every Christian , when he is in a right temper , I have a desire to depart , and to be with Christ , which is best of all . And thus I have endeavoured to lay open before you those Soul supporting , and Soul encouraging Arguments , the consideration of which , makes the believing Soul so willingly , and so boldly , to look Death in the Face , to invade Death in its own Quarters , which is indeed but as a Passage or Bridg ▪ whereby the Soul is carried over unto the Mountains of Mirrh , and unto the Hill of Frankincense , where it shall lie down with Christ on his Green Bed of Love , which is perfumed all over with the fulness of increated Glory . And thus having shewed you many Arguments , the Consideration of which doth much facilitate a Believers passage through Death into Glory . I shall in the next place , for a further Illustration of this truth ▪ present unto you the admirable carriage and department of some famous Christians , since Christ his time , as in Relation to their contempt of Death , and earnest desiring to be with Christ in Glory ; and in this Relation , I shall begin with I●nati●● , who lived while Christ was upon the Earth , and so proceed to several other remarkable Instances in successive Generations . Ignatius , when he was sent by Trajan the Emperour to Rome , there to be devoured of Lyons for his free reproving of Idolatry ; instead of fearing Death , he thus couragiously expressed himself . I wish , says he , that I could see those wild Beasts that must tear me in pieces , I would speak them fair to dispatch me quickly , and if that would not do , I would incite them to it . Hierom of Prague , the renowned Bohemian Martyr , he uttered these words , with much chearfulness , at his very giving up the Ghost , Hanc animam in flammis affero , Christe , tibi ; freely do I burn for the sake of Christ . Oecolampadius lying upon his Death Bed , and a certain Friend coming to him , Oecolampadius asked him what news , unto whom his Friend answered , I know none , but says he , I can tell you some good news , nam ego subit● cum Christo regnabor , I shall suddainly be with Christ upon his Throne . Melanchton , a little before his Death , he would often say , capio ex hac vita migrare propter duas causas ; primum , ut frurar desiderato conspectu filii Dei , deinde ut liberer ab immunibus Theologorum odiis ; I desire to die to injoy a sight of Jesus Christ , &c. But what need I tell you of the resolute and undaunted Carriage of Christians in former ages , we need look no further than upon the carriage of Christians in latter Ages . Casper Obevian , the famous Lawyer , lying upon his Death Bed , he would often say , O Lord let not my journey be long deferred ere I be with thee . I desire to be dissolved , and to be with Christ , he had rather depart this Life , and take but one Feast in Glory , than take many fees and still live in this miserable World. Strigelius , the learned Suetzer , falling sick , he would often say , Seperare se finem vitae suae ad esse , He hoped this Sinful Life was now at an end , that he might injoy God perfectly . Grin●us , the learned Helvetian , died with these words in his mouth , O praeclarum illum diem , cum ad illud animarum concilium Caelumque profiscar : Oh fairest day ! when I shall make a journey to Heaven ? that convocation of Souls ; should I but relate the dying Speeches of Mr. Rollock , the learned and devout Scotch-man , they would melt any Heart that shall hear them , he breathed out these words with his Life . I Bless God , says he , I have all perfect Sences , but my Heart is in Heaven : And Lord Jesus why shouldst thou not have it ; it hath been my Care all my Life time to devout it unto thee , I pray thee therefore take it that it may live with thee for ever , Come Lord Jesus put an end to this sinful miserable life , haste Lord , tarry not , come Lord Jesus and give me that life , for which thou hast redeemed me . Nay further , that I might ▪ Christians , leave your Spirits in this sweet temper of contemning Death , and desiring to be with Christ in Glory , where I should much rejoice and indeed earnestly pray that I might meet you all . I shall yet mind you of some remarkable instances in this kind , even in our own Nation . Mr. Cooper , that famous Champion for the Truth , when he was brought to be burnt at the Stake in Queen Mary's days , and there having a box set before him with a pardon in it , as soon as he perceived so much , he cried out , If you love my Soul away with it , if you love my Soul away with it . Dr. Taylor , when he was brought to Hadly in Suffolk to suffer Martyrdom for his Profession of Christ , the History says , he was as merry in his going from London , as though he had been a going to some Banquet or Bridal . And when he was brought unto the place of Execution , he kissed the Stake uttering these Words . Now I am even at home , Lord Jesus receive my Soul into thy Hands . Before Mr. Bradford was Martyr`d , his dear Wife came running into his Chamber , and said Mr. Bradford , I bring you heavy news , for to morrow you must be burned , your Chain it is now a buying , but when Mr. Bradford had heard these Words , he lifted up his Eyes to Heaven , and said , I thank God for it . I have looked for this a long time , this news comes not to me suddainly but as a thing that I waited for every day and hour , the Lord make me worthy of it . And when he was brought into Smithfield to be burnt , where there was another young Man to suffer with him , he turned himself to the young Man , and said , Be of good Comfort Brother , for we shall have a merry Supper with the Lord Jesus Christ this Night . Bishop Jewell lying upon his Death-bed ; he would often say , Now Lord let thy Servant depart in Peace , break off all delays , Let me this day quickly see the Lord Jesus , And observe further , one standing by him , and praying with Tears that the Lord would be pleased to restore this Godly Bishop unto his former Health , he over-hearing of him seemed to be very much offended , and replied thus , I have not lived so , that I am ashamed to live any longer , neither do I fear to Die , because I have a merciful Father . And now truly Friends , out of the tender Affection which I bear unto all your Souls , I could heartily wish , that this might be the dying Language of you all , that you might every one be able to say from a good and clear Conscience , at last , I have not lived not so that I am ashamed to live longer , neithe● do I fear to die , because I have a merciful Father . And further , I do protest in the presence of God , with Saint Paul , in the 4th , to the Phillip at the first Verse , That it is my greatest joy and richest Crown , if that ever since I came among you , I have spoken any thing leading to mutual Love and Peace . And if all my pains and endeavours among you in much weakness have taken any effect upon any of your Spirits , to win you unto a love of Christ , that so you may be holy here , and happy hereafter , I shall sincerely rejoice . But I shall say no more at this time , but only conclude with the words of Saint ▪ Paul , Phill. 4. I pray mark the words , for they will be the last I shall speak among you . Verse 1. My Brethren , dearly beloved and lo●ged for , my joy and crown , so stand fast in the Lord , my dearly beloved . Verse 4. Rejoice in the Lord alway , and again I say Rejoice . Verse 5. Let your moderation be known unto all men : The Lord is at hand . Verse 6. Be careful for nothing : but in every thing by prayer and supplication with thanksgiving , let your requests be made known unto God. Verse 7. And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus . Verse 8. Finally , Brethren , 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 ; if there be any Virtue , and if there be any praise , think on these things . Verse 9. Those things which ye have both learned and received , and heard and seen in me , do : so I have received them from Christ ; those things do and follow . And the God of Peace , shall be with you . THE EJACULATION . GOOD Lord , let our Souls be filled with breathings and pantings after Grace and Glory , Let us be ever willing ( with St. Paul ) to depart and to be with Christ . Let us dayly look and long to be in Heaven , where we shall sit down in the same Throne with our blessed and glorious Redeemer , where there will be no more sinning nor sighing , nor more weeping for dead and dying Friends . Let us long , long to be there , where time will be no more , but all will be swallowed up in an endless Eternity of joy and delight . Lord ▪ let us often ponder upon the blessed state above ▪ for certainly , one deep and serious consideration of the never fading Glory of the other world is enough to wing our hearts with earnest desires ( as we have heard it did thy Holy Saints and Martyrs ) to depart and leave this vain world to be with Christ . And good Lord , let us , when we leave a weeping House ) and the many instances of our dearest Friends going so often to the Grave before us , shew that we must quickly follow ) be received into that Celestial Mantion above , which will prove an eternal House of Joy. The Eye that hath seen him shall see him no more . SERMON XI . Upon ACTS 20. 38. Sorrowing most of all for the words which he spake , That they should see his Face no more . IN the latter part of this Chapter you have the Declaration of two things ▪ First , You have declared the Carriage of the Apostle Paul , that was , he Preach'd while he was at the Church of Ephesus . Secondly , You have declared the Character of the Church of Ephesus , when they were parting with this Blessed Preacher , in the words that I have read , and the verse before , or the two last verses , and it was full of Love , and manifested in three things ; 1. They fell upon his Neck and kissed him , that 's the close of the 3● . verse . 2. They accompanied him unto the Ship , when he was to launch into the Ocean : They went with him as far as they could , as some of them it may be will to the very edge of Eternity . 3. They shew'd to him their Love , by their Weeping , and Sorrowing at parting : They cannot part with dry Eyes . They sorrowed most of all , especially for this , that they should see his Face no more . It was not so much that Paul was to go from them , but that they should see his Face no more . From this practice of this Church , I would lay down this Doctrine , That it is the property and practice of the Saints and People of God , to be sorrowful and affected at the final parting with their Pastors and Teachers , This was that that most of all cut their Hearts , That they should see his Face no more . That Patriarch Jacob , that wrestled and prevailed when he came to die , as you read in Gen 49. and the last verse , That he pull'd up his Feet into the Bed , and he 's goone : Now see what a Mourning there was for him in Gen. 50. 1. Joseph fell upon his Fathers Face and kissed him , and verse 3. And the Egyptians mourned for him threescore and ten days ; here was a mourning for Jacob , and verse 10. They came to the Threshing floor of Atad , which is beyond Jordan , and there they Mourned with a great and very sore Lamentation : And made a Mourning for his Father seven daies . The young Prophet in the 1 Kings 13. who without doubt in the main was Faithful to God , though seduced out of his way , and out of his Life by an old Prophet , whereby a Lion was appointed by God to destroy him , but see now how the old Prophet was affected with it as soon as he hears it , causeth the Ass to be Sadled , and goes and brings the Carcase home to the City to Mourn , and to Bury him , and laid him in his own Grave , in the 30. verse , and brings all to Mourn over him , and charges his Sons that when ●e was dead , that they Bury him in the same Sepulchre where the Man of God was , and lay his Bones besides his Bones . I shall now instance in the New Testament , it was so with them of Ephesas when they parted with Paul , They should see his Face no more . He had been such a Preacher that they could not part with him without Tears , or with dry Eyes . Devout Men also carried Stephen to his Burial , and made great Lamentation over him . When Christ was carrying to be put to Death , there followed him a great multitude of People , and Women which also bewailed and lamented him , There was great lamentation : Oh they could not part with Jesus Christ without lamenting ▪ That they should see his Face no more . But it will be here objected in the next verse , that Jesus Christ in Luke 23. 28. turn'd to those Women that wailed and wept , and said , Daughters of Jerusalem , weep not for me , but for your selves . That therefore there ought not to be weeping or lamenting for the departure of any Eminent Saint , seeing he forbids it for himself , it argues indeed we should not weep for them , but for the want of them , which is ours . Why should those that are Hearers be deeply affected at the final departure of Holy Ministers . I answer , This arises from the love that is between them : There is a mutual Love between a Faithful Preacher and a Sincere Hearer . Where there is Love , there is Mourning in the absence of it . It 's said that Israel loved Joseph more than all his Children , and therefore when News came to Jacob that Joseph was not ▪ Oh! saith Jacob , ver . ●5 . I will go down into the Grave unto my Son mourning . So David lamented for Absolon , Oh Absolon my Son , my Son Absolon ; and David lamented exceedingly for Jonathan in that 1 Kings . I am distressed for thee my Brother Jonathan ; if you love your Preachers so as it s said of them that could pull out their Eyes for them while living , you will even weep out your Eyes for them now dead . I could tell you of a thing that I have lookt upon as a Piece of Prophesie , it was Printed and Writ Ten Years before the Fire of London , and it was this . London look to it , what Heaven 's a doing , Thy Flames are coming when thy Lots are going . When I consider who is gone , and who are going , I dread . What became of Prague when Jerom was dead ? What became of Germany when Luther was dead ? And what will become of England when such as these are dead . Let me call upon this Congregation this Evening , that we would be in the Ephesians Practice , they Mourned when Paul was going , and they should see his Face no more . Your Preacher is gone , And you shall see his Face no mo●e . I would I could raise you to their height of Mourning . He begat you in Christ Jesus , though none of his own , but Christs , and you may get one to succeed him , but not to exceed him , but I desire that Man to tell me where . The Good Mans Epitaph . SERMON XII . REV. 14. 13. And I heard a Voice from Heaven , saying unto me , Write , Blessed are the Dead which die in the Lord , from henceforth ; so saith the Spirit , that they may rest from their Labours , and their Works do follow them . THE Scripture will afford us many Texts for Funerals . Methinks there is none more fit , nor more ordinarily Preached on than two : And they are both of them Voices from Heaven . One was to Isaiah the Prophet . He was commanded to cry . The Voice said , Cry. And he said , What shall I cry ? All Flesh is Grass , and all the goodliness thereof , is as the Flower of the Field . You will say , That is a fit Text indeed ; so is this here ; A Voice from Heaven too . But St. John is not commanded to cry it , as Isaiah was ; he is commanded to write it . That that is written is for the more assurance . It seemeth good to me ( saith St : Luke in his Preface to his Gospel ) Most excellent Theophilus , To write to thee of those things in order , that thou mightest know the certainty . Philosophers ( who saw no further than the Clouds of Humane Reason ) could say , A wise Mans Life should be a continual Meditation of Death . Joseph of Arimathea had his Sepulchre in his Garden , and Jesus Christ at the Publicans Feast , falls into a serious discourse of his Passion , and Ascension , to teach us that in times and places of greatest Pleasure , we should put our selves upon Theams of Mortality . Heathens indeed had their Burying-places without their Cities , but Christians in and about their Churches , as signifie that in our Devotions , we should think upon our dissolutions , which was one reason why Alphonsus King of Arragon used to confess , that dead Men were his best Friends ; they gave him sound and seasonable Counsel , to remember Mortality here , and provide for Eternity hereafter . To this end ; St. John in his Book of the Revelation , is sometimes advising us to make Preparation for Death . And sometimes encouraging us against the approaches of Death , by describing the glorious Reward of the Saints departed , as in this Text , Blessed are the dead , &c. From whence we may observe that they that die in a state of Grace , live in a state of Glory . This Observation I take to be the Scope and Quintessence of the Text , and therefore shall make it the proper Subject of my present Discourse . First by way of Explication , to shew what it is to die in the Lord. That implies two things especially . 1. To die in the Lord is to die for the Confession of the Faith. 2. To die in the Profession of the Faith of the Lord Jesus Christ . 3. And lastly , To die in the Lord , is to die in the peace of a good Conscience . A Conscientious Man dies Blessedly , howsoever , or whensoever , or wheresoever he dies ; therefore when St. Paul had received the Summons of Death , he fled to the Castle of his good Conscience ; there he sat like Noah in his Cabbin , in an Ark ▪ pitch'd within and without . I am ready to be offered , and the time of my departure is at hand ; and here is my Comfort , I shall go to my Grave with a Conscience as clean as my Winding-sheet ; it follows , I have fought a good Fight , finished my Course , kept the Faith , henceforth is laid up for me a Crown of Righteousness . This Truth is confirmed by a double Reason , They Rest from their Labours , and their Works follow them . Their Blessedness consists in two things . 1. In a cessation from all Sin and Misery , They Rest , &c. 2. In a possession of all Glory and Felicity , Their Works follow them . First , They Rest , &c. The Kingdom of Heaven is often in Scripture termed a Rest , a place of Rest . The World indeed is a troubled Sea , but Heaven is the Haven of Rest ; the World is an Egypt , a place of Burden and Bondage , but Heaven is a Canaan , that resembled by the Bosom of Abraham , a place of sweet Refreshment , and Soul-satisfying Rest . The Saints departed Rest from the Labours of their Corruptions . Afflictions . Temptations . And lastly , They Rest from the. Labour of their particular Calling and Vocation , which is toilsome and troublesome , ever since God past this Doom upon Man for his offence in Paradise , In the Sweat of thy Brows shalt thou eat Bread. Indeed , Man in the state of Innocency , was not excused from Labour : Paradise , which was Adams Store-house , was his Work-house too ; God put him into the Garden , not to sleep in those sweet Bowers , not to spend his time idly in those pleasant Walks , but to dress and keep it ( ut operaretur ) that he might work and labour in it , only here is the difference , Labour then was a Recreation to the Mind , and now it is an Affliction to the Body . The second-Reason is laid down in the last words of the Text , Their Works follow them , therefore they are Blessed : Their Happiness is not only privative , consisting in a freedom from Sin and Misery , but positive also , in a possession of all Peace and Glory , in a consummation of Grace , in a perfect Fruition of God , and a Blessed Communion with the Lord Jesus Christ . Their Works follow them , not their Works in kind , but their Works in Issue and Effect , the Fruits and Reward of their Works , the Blessings of God which lye in the Promises to Works of Piety and Charity , These follow them to Heaven : Indeed Faith leads the way , that must be our Harbinger to take up our Lodging in the New Jerusalem , that like the Star in the East , leads us to Bethlehem , where Christ is , but then good Works follow after , they are our Attendants to the Court and Kingdom of Glory . The Use , If the Saints departed rest from their Labours , here is then comfort in the general against all Crosses and Calamities in the World , and in particular against the fear of our own Death , or the Death of Friends . Blessed are the Dead , they rest , &c. Death ( like Lot's Angels ) plucks us out of the Sodom of Sin and Misery , and placeth us in Zoar , a City of Rest and Tranquility : Like Peter's Angel , it shakes off the Chain of Mortality , and opens the Iron-gate , the Gate of Pearl into the New Jerusalem ; like Lazarus his Angel , it conducts the Soul from Earth to Abraham's Bosom , from this Vail of Tears to the Kingdom of Glory . Moreover , as Death helps us to our Rest , so it is our Rest : Why should we fear it ? The Scripture terms it but a taking away of the Soul to Peace , a sweet Sleep of the Body . Our friend Lazarus sleepeth , and the Patriarchs are fallen asleep , St. Stephen fell asleep : Our Burying-places are but Dormitories , Sleeping-places . The Righteous is taken away from the Evil to come ; and he shall enter into Peace , they shall rest in their Beds . Such a Blessed Rest have the Righteous in Death ; as our Saviour wept , because his Friend Lazarus was to be deprived of it ; it is both the Observation of an Ancient Father , and the Resolution of an Ancient Council , concerning Christs weeping over Lazarus , John 11. 35. Doluit Lazarum , non dormientem , sed resurgentem . Christ did not weep because Lazaras was dead , and taken out of the World , but because he was to return from the Grave into a Troublesome World after he was gone to his Rest . It may be for the same Reason , the Thracians of old used to lament at the Birth of their Children , but rejoice at their Funeral . The time will come that we must part with our Isaac's , our Benjamin's , nearest Friends , and dearest Comforts . Then remember my Text ; if they die in the Lord , take no care for them , they are Blessed , they are at their Rest . But some will say , Shall we meet with our Friends again departed in the Faith ? Yes , without peradventure , if we walk in ways of Obedience to the end . It was David's Comfort upon the death of his Child . While the Child was living he fasted and wept , and la● upon the Ground ; but when it was dead , he arose and anointed himself , aad eat Bread. His Reason is very strong and convincing . 1. An impossibility of Recovery , He shall not come to me . 2. An assured Hope of meeting again in Heaven , But I shall go to him . He shall not come to me , that would be for his loss , to part with his Rest in Heaven , for a restless condition on Earth ; but I shall go to him , I have not lost him for ever , we shall meet again as comfortably as Jacob and Joseph met in Egypt ; meet again in Heaven and never part . Now you know it never troubles us to see the Sun set , because we know it will rise again in the Morning ; it never troubles us to part with a Friend when he goes to Bed , because we hope to see him again in the Morning . Beloved , the Death of a Friend is but like the setting of the Sun , or the uncloathing of a Man when he goes to Red , there will be a glorious appearing in the Morning of the Resurrection , and therefore St. Paul condemns immoderate sorrow for the dead , I would not have you sorrow as those that have no hope . Nature will be sorrowful , but let Grace moderate the sorrow , and keep it within the bounds of hope ; and the ground of hope is set down , If ye believe that Jesus died , and is risen again , even so also them that sleep in Jesus , will God bring with him . 'T is true , the Scripture mention some that shall not die , as they that shall be found alive at the Coming of Christ to Judgment . St. Paul tells us in plain terms , we shall not all sleep , but we shall be changed . The meaning is , they shall not so sleep , as to continue in the state of the dead , but be changed in a moment , in the twinkling of an Eye ; yet such a change , as they shall have a dissolution , and in the same moment , a redintegration , a real Death , and a real Resurrection , though no sleeping in the Grave of Corruption . You see one Generation passing , and another Generation coming , one Friend and Neighbour drops into the Grave after another , and when your turn shall be you know not . This you may be assured of , Death will come certainly , and it may be speedily , it may be suddenly . What Man is he that liveth , and shall not see Death ? Psal . 89. 48. Now I beseech you embrace and improve these few directions , in order to a Pious Life , and a Peaceable Death . First , if you would live to the Lord , and die in the Lord , labour for exemplary purity of Life : Not every one that saith , Lord , Lord , shall enter into the Kingdom , but he that doth the Will of the Father . Secondly , If you would live to the Lord , and die in the Lord , give the World a Bill of Divorcement , otherwise it will clip your Wings , and clog your Souls , and hinder your pursuit of Heaven ; there is nothing in all the World that is worthy of your Affections , nothing but what is transitory , and unsatisfactory , and therefore look on it and pass away . Gregory Nazianzen , speaks of a Land which had abundance of Curious Flowers in it , but no Corn for Bread to satisfie the Peoples Hunger ; the World is very like that Land , here are many Flowers , which may please our Sences and our Phantasies , but here is no Corn for Bread , no substantial satisfying Comforts . As Death should be the Subject of your Meditation , so Heaven the Center of your Affections . Richard the First , sometimes King of England , gave charge that his Bowels should be Buried at Charron , but his Heart at Roan , the Faithful City , the City of his Love. Truely the World deserves but our waste parts , we may Bury our Bowels in the Earth , but our Hearts should be laid up in Heaven , the Royal City , the New Jerusalem . That so after a troublesome Life , we may have a peaceable Death , and after Death a glorious Reward of Everlasting Rest in Heaven , according to this voice from Heaven in the Text. Blessed are the Dead which die in the Lord , for they rest from their Lab●urs , and their Works follow them . I have now done with the Text , and now come to address my self unto that sad occasion , which hath given my present Discourse this Mourning Suit. The occasion of our present meeting is to Solemnize the Funeral of our deceased Neighbour and Friend , to do our last office to her Body , by affording it the benefit of a Christian and Comely Burial . Concerning whom , I might upon very good and warrantable Grounds , enlarge my Discourse in the description of the blessedness , both of her Life and Death , but as the Orator said , Quid opus est verbis ? What need is there of words , when her deeds are so manifest . She died the death of Moses ; he died leisurely , God gave him notice of his Journey before-hand , for his better preparation , Go up to the Mount and die : So departed she from the World , not before she expected Death , not before she provided for Death . God was pleased in Mercy to give her warning , before she flitted , to ring her Passing-bell in her Soul many days before she died ; and whereas many are flattered with hopes of Life , till the very Hour of Death ; yet she was upon a meditation of Death from the first beginning of her sickness : Death was not sudden to her , either in respect of Expectation , or Preparation ; she had her Wedding-garment on , and her Lamp trimmed with Faith and a good Conscience , she was ready for Death , and ripe for Eternity ; behold she is coming to the Grave , and she comes as a shock of Corn from the Field in due Season . Hopes of a joyful Resurrection . SERMON XIII . JOB . 19. v. 25 , 26 , 27. For I know that my Redeemer liveth , and that he shall stand at the latter day upon the Earth . And though after my Skin , Worms destroy●s his Body , yet in my flesh shall I see God. Then I shall see for my self , and mine Eyes shall behold , and not another , though my Reins ●● consumed in me . AS if he had thus argued : He that waites by Faith in the Redeemer of the Resurrection of his Body to eternal Life , after Death hath done its worst , is not a wicked man , or an Hypocrite , as you have charged me . But such is my Faith ; I believe in the Redeemer , and I look to rise ( after this body is consumed and eaten of Worns ) to an eternal happy Life ; therefore I am not such as you judge me to be , neither wicked nor hypocrite . You account me as rejected of God , yet I know that God is my Redeemer , I know that he lives for ever , and that he is mine for ever , and therefore do not think , because I have no hope of this life , that therefore I despair of life : Do not take upon you , that you only know these mysteries , and that I am ignorant of them , as my Friend Bildad concluded in the 18th . Chapter ( this is the portion of Man that knows not God , ) for even I also know that my Redeemer liveth , and shall stand upon the Earth at the latter day . In the former Verse we have considered and improved the Confession of Job's Faith in the Redeemer . First , As living or eternal . Secondly , As rising from the Dead , or raising the Dead to Life . Thirdly , As judging both the Quick and Dead . He in these two Verses enlargeth the Confession of his Faith concerning his own personal Resurrection . Which , First , He asserts in the Close of the 26th Verse , In my flesh shall I see God. Secondly , In the strong actings of his Faith he assureth himself of it , notwithstanding all the difficulties that might obstruct and hinder it in the 26th Verse , and in the Close of the 27th . Though after my Skin Worme destroy this Body ; though my Reins be consumed within me , yet I believe I shall see God : These Impediments do not weaken my Faith. Thirdly , He declares the Benefit or Happiness which shall accrew unto him after the Resurrection of his Body , which he doth . First , In those words , I shall see God. Secondly , In those , I shall see him for my self . In both which Expressions , he sets forth the Happiness of the Saints after the raising of their Bodies but of the Grave , and the re-union of Soul and Body . Fourthly , He maintains the identity of his flesh or body in the Resurrection , or that the same body which falls shall rise . And this is in a twofold notion . First , An identity specificial , it shall be the same Body in kind . Secondly , An identity numerical , or individual , shall be the same particular Body he had on Earth , and laid down in the Earth . Both which are evidenced and evinced from those passages in the Text : I shall see him in my flesh ; Mine eye shall behold , and not another . I , my , mine , and not another , imply nothing , if not himself , or no other thing but himself . From all we may collect , how excellent a confession of Faith Job made about that great mystery of the Resurrection , and how firmly his Soul was established in it . Verse 26. And though after my Skin Worms ▪ destroy this Body . As if he had more largely said ; ` After I am dead , and laid in the Grave , where Worms do not only eat my Skin , and consume this upper Garment , but my whole Body also : yea , and not only the outward Limbs and Members of my Body , but my very Bowels and Entrals . Though my Reins be consumed within me : though Worms devour , and rottenness invade whatsoever I am , or have of a Body , though I am spent from Head to Toe , from Skin to Reins , without and within , yet notwithstanding all this , I believe that I shall rise again , and see God in my flesh . And mine Eyes shall behold , and not anoother . We have in this Text , see , and see , and behold . The word in the original is different from what we had before , I shall behold him . It signifies more th●n the bare seeing , or the gathering in the Species of any object into the eye ▪ It signifies a very vehement beholding ; a critical discerning , view , and sight of the thing . Whom I shall behold , That is , with deep intention , both of Eye and Mind , to find out and rejoyce in all the Excellency , Beauty , Glory , and Worth that is in him . A Man may come into a Room , adorned with goodly Pictures , he sees them in passage , he ●ath a transient view of them , and he takes some pleasure in this view . Another beholds them , to see the Workmanship , how the lines are drawn , and Features shadowed to the life ; he views with Skill and Art , this pleaseth much , and gives the accurate Beholder high contentment . So here , Mine eye shall behold him : That is , I shall even set my self to take a view of him , to gather up ( as it were ) into my self the Idea's of his divine Perfections , and so to receive all those delight and contents which ri●e from such an excellent object . Mine Eye shall behold , and not another ; that is , the ●ight which I shall have of God in my glorified State , shall not be at the second hand , but such I shall have my self . The joy which I shall then receive shall not be of any report or narrative that others shall give me of the Glory of God. I shall see with mine own Eyes , not others , or not by another . The knowledge we have here , is but like that which the Samaritans had of Christ by the Womans report ; but that which we shall have in Heaven shall be like that which they had of Christ when himself came personally among them , and spake immediately . Or we may illustrate it by that of the Queen of the South : The knowledge which we have of God here , and of his Glory and Excellency , is like that of the Queen of the South in her own Country ; there she had a report of Solomon's Person , of his Government , of his Riches and Dignity , and such a report , as did not only affect and astonish her , but provoke her to undertake that great Journey , that she might see for her self , and her Eyes behold , and not another ; and when she came to the Court at Jerusalem , and beheld Solomon in his Person and Attendance , when she observed the service of his Table , and heard his wisdom , there was no more Spirit in h●r , ( 1 Kings 10 5. ) thas is , she was as one astonished , whose Spirits are sunk and dissipated . Where the natural Spirit doth not act , it is said not to be . When we come to the Court of Heaven , as the Queen of the South to Solomons Court , and there behold how much God is beyond , and above all that we have hitherto heard of him here at home in our own Country , we shall be rapt up into admiration , and there shall be indeed no more of this low and narrow Spirit in us for ever . All these conceptions about , and interpretations of the Text , are pious and profitable ; but that which I rather take to be the proper meaning of these words ( Mine Eye shall behold , and not another ) is this ; Job ( as was touched in giving the analysis of these two Verses ) speaks here of the Identity of his flesh in the Resurrection : I shall see him , I shall see him for my self , mine Eyes shall behold him , and not another . That is , I , the Man who stand here before you , the same who Job now speaketh ; I the very same numerical Person shall see God in this very flesh , and with these eyes ; they shall be indeed new dressed and dyed , trimmed , and made fit to come into the presence of the great and glorious God ; yet it shall be even this flesh , and these Eyes , in which I shall come into the Presence of God , and and behold my Redeemer . I shall be altered from what I was , but I shall not be another than I was , I shall be changed into a better condition , but I shall not be changed into another person . My qualities shall have a perfective alteration , but I shall retain the same matter , and be the same man. A man raised glorious and immotal , is what he was , except his Morality , and hath no more than he had , except his Glory . The Philosopher acknowledgeth there may be a specificial , but not a numerical Restauration of that which is corrupted . But Job's Faith was clearer than Aristotle's reason : He believed a Personal Resurrection , Mine Eye shall behold , and not another ; I shall not be changed into another Person , whatever changes I undergo , I shall be Job still , the same Job . Hence observe : Every Man at the Resurrection shall receive the same Body that now he hath , and be the same M●n which now he is . One of the Antients hath a large Discourse upon this subject , wherein he discovers some , who tho' they granted the Soul immortal , yet denied the Resurrection of the same Body : Such were the Marcionites , Basilidians , and Valentinians . These , saith he , went halves with the Sadduces in their opinion . The Sadduces denied Spirits . Hence ( Act ; 23. 6. ) Paul perceiving that the Assembly was mixed of Sadduces and Pharisees ( and wisely considering , that if he did but mind them of their differences between themselves , they would not so strongly agree and combine against him ) he made his advantage of it , by professing openly that he was a Pharisee . And the sacred Historian tells us what the peculiar tenents of the Sadduces were , ( v. 8. ) The Sadduces say there is no Resurrection , neither Angel nor Spirit , ( they denied both ) but the Pharisees confess both . They held , that there were immortal Spirits or Souls , united to the bodies of Men , that those bodies should arise , and be reunited to the Soul. They also confessed that there were Angels , who are Spirits subsisting properly without Bodies Now , as the Sadduces denied the Resurrection of the Body , so others denied the Resurrection of the same Body : These he calleth sharers or halvers in the Sadduces Opinion ; though not so grosly as they , yet too too grosly departing from the Faith. And indeed , they who deny the Resurrection of the same body , do ( by implication ) altogether deny the Resurrection of the body : For if the same numerical Body should not rise , it could not be called a Resurrection ; Resurrection is the rising of that which fell , and the taking up of that which was before laid down : So that it would be the Creation of a new Body , not the Resurrection of the old , if it were not the same Body . And it conduceth much to the comfort of Saints , and may be the terrour of wicked Men , to keep close to the Faith of this Article . The Apostle seems to touch it ( 2 Cor. 5. 10. ) We shall all appear before the Judgment-seat of Christ , that every one may receive the things he hath done in his Body , according to what he hath done , whether it be good or bad . That hand which hath been doing for Christ , that very Tongue which hath been speaking for Christ , that whole Body which hath been moved , and acted for Jesus Christ , as an instrument of his Glory , that shall receive the Reward : As also that Hand , that Eye , that Tongue , that Foot which hath moved , and stirred against Christ , that also shall be punished , and receive according to the evil committed in the Body . Judgment would not be exact , unless as there hath been a copartnership between Soul and Body in their works , so also they should be co-Partners both in reward and punishment . If it be objected , how can the same numerical Body rise again , especially in such cases , when thousands of Carcasses are mingled , and their Dust promiscuously heapead together , or scattered abroad ? When the Bodies of Men are devoured by wild Beasts , and digested into the substance of Fowls and Fishes , especially when the Bodies of Men are eaten and concocted into the Bodies of other Men ? How can these numerical Bodies rise ? I answer , first , if we will not rest in matters of Faith , till we have a clear rational account of them , our Faith may quickly be at a stand . I answer , secondly , that as it is easie to make Objections against Faith , so Faith hath one answer as easie as these Objections . The Apostle gives it , and into that all such doubts must be resolved ( Phil. 3. 20. ) For having shewed the present condition , or disposition of the Spirit of Saints in the former Verse ; Our Conversation is in Heaven , from whence also we look for the Saviour , the Lord Jesus Christ . He presently shewes what the future condition of the Saints Bodies shall be . Who shall change our ●ile Bodies , that they may be fashioned like unto his glorious Body . ( How is this , Who puts this vile Body into such a Glorio●i fashion ? Trouble not your selves for that , there is power enough to do it , it is done , ) according to the working , whereby he is able to subdue all things to himself . This is an answer to the hardest Objections , Christ can subdue all things , therefore those which are hardest . There is no difficulty to Omnipotency . You ask how the same Body can be restored ? I ask how the first body was Created ? Tell me how God Created Heaven and Earth out of nothing ? So that as the Apostle speaks ( Heb 11. 3. ) Things which are seen ▪ were not made of things which do appear : How were these things done ? If you argue by reason , you will be pos'd and gravel'd in these as wall as in that other ; yea , you will be at a Wall , and notable to answer above that which is ordinary , and every day done , and shall continue to be done in all the Generations of Men ( Solomon puts the question Eccles . 11. 5. ) Tell me how the Bones grow in the Womb of her that is with Child : Can you tell how the Child is framed ? Thou canst not give an account of thy own Production , nor find out the Work of God in forming the Body ? Therefore as to the manner how such things are done , we must have recourse only to the Almighty power of God , to the All-powerful God , who is able to subdue all things to himself . Mine Eye shall behold , and not another . Though my Reigns be consumed within me . I touch upon the Interpretation of this Clause , before , as it suits with that passage , vers . 26. Though after my Skin , Worms destroy this Body , and though my Reins be consumed within me . Though I be totally consumed , Skin without , and Reins within , yet notwithstanding I believe that I shall rise and see God. Thus it was joined with the first Words of the 26th . Verse , to shew the triumph of Faith over all Difficulties that lie in the way of the Resurrection . The Yearly Mourner . SERMON XIV . JUDGES 11. ult . And it was a Custom in Israel that the Daughters of Israel went yearly to lament the Daughter of Jeptha the Gileadite four Days in a Year . TO a place appointed for their meeting to this end , possibly to the place where she was Sacrificed , to express their sorrow for her loss , according to the manner , or to discourse of ( so the Hebrew Lamed is sometimes used ) the Daughter of Jepthah , to Celebrate her Praises , who had so willingly yielded up her self for a Sacrifice . We find our Saviour weeping over Lazarus's Grave , insomuch as the people could infer thence , See how much he loved him , John 11. 35 , 36. I know no Divinity that excludes Humanity ; but delights always to plant it self in soft Breasts ▪ and either make or finds good Nature . I find in the Catalogue and Spawn of highest Crimes ( which the dregs of these last times should bring forth , want of natural Affection reckon'd , 2 Tim. 33. So then , 't is not only not unlawful , but a Duty to Mourn with those that Mourn , if you will receive the Apostles Prescription , Rom. 12. 15. It is in the Scripture noted as an extream Judgment and Curse on the Wicked , Job 17. 15 , ( Psal . 78. 64. ) his Widows shall not weep , as either wanting leisure from other Sorrows , or liberty from their Cruel Enemies . Tears are the first Office we do for our selves , and the last for others . They may not please themselves , that can with dryest Eyes behold the Sicknesses , the Losses , the Funerals of Friends , as who had attained a greater measure of Religion or Discretion , or the Spirit , or who had subdued their Desires to a perfecter Resignation , and submission to Gods Will. Let them question themselves whether this stoutness , proceeds not from a Spirit void of Sense and Natural Affection , and not from an humble Resignation to the Providence and Pleasure of God ; whether this Ca●m arise not alike to that of the dead Sea , from a Curse ? On the other side , Though Religion forbids not Mourning , yet it forbids us to Mourn as those that have no hopes ; though it excludes not all grief , yea it moderates our Grief , and teacheth us to turn our sadness to an holy sorrow . Weep not , She is not Dead but Sleepeth . SERMON XV. LUKE 8. 52. And all wept and bewailed her ; But he said , Weep not , she is not dead but sleepeth . 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 We must intermit it to continue it : Die we must one half of the natural day , that we may live the other . Lye 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 . Nay this kind of Death is that which continueth Life ; such is the Frailty of the Creature , that it immediately owes its being to a kind of not being , to a privation , though not simply of Life , yet — Tali — to something very well like Death . For tell me , strongest Constitution ! How long canst thou labour without the relief of rest ? How long canst thou awake without refreshment of sleep ? But would not have you to be ignorant , Brethren , concerning them which are asleep , that ye sorrow not , as others that have no b●pe ; For if we believe that Jesus died and rose again ; even so them which sleep in Jesus , God will bring with him , as affirms St. Paul. 1 Thess 4. 13. 14. John 11. 12. Whence it appears , that if she sleep , she shall do well ; and shall we take it ill , that our Friends are well ? Shall we be troubled upon Earth , because our Friends are at rest under it ? Forbid it Religion ! Perea● contristatio , u●i●anta est consolatio ▪ Be not ye sad because your Friend is gone to a state of Joy. If Nature sadned at departure , will let fall a Tear , let Faith gladned with Hopes of meeting again , wipe away that Tear. Wrestle not with the Decrees of Heaven , nor murmur at the procedures of its Providence ; 't was God that closed her Eyes in sleep , that forbids your Eyes to weep . Weep not ( for ) she is not dead ●ut sleepeth . The Division of this Text is made to my hand ▪ s by the meeting of this Congregation , three Parties are visible in the presence . Which discover three parts legible in the words . 1. The Dead , — She. 2. The Mourners , — All wept . 3. The Preacher . — he said , Weep not . Weep not . This ( I said ) is the Mourners Comfort , to improve it into practice , thereby to lessen the number , or to lighten the weight of their Mourning . I profess my self unfurnished of any other Argument , than the numberless Felicities and weight of Glory , which Crown those that are not Dead but Sleep . Yet whilst we live in this Valley of Tears , natural Affection will so far prevail upon our Reason , that even the Father of the Faithful , when he was to sow his nearest Relative in the Earth , could not but Water it with a shower from his Eyes . For Abraham came to Mourn for Sarah , and to weep for her , Gen. 23. 2. Attend the first words Christ spake to a Woman after his Resurrection , was it not , Wh● weepest thou ? Joh. 20. 15. Indeed before Christ had opened the Gates of Death , Mar● , nay the whole World had cause enough to weep . But now Christ the Head was risen , and had made way for all his Members to follow ; now Jesus had beaten Death at his own Weapon , and kill'd it by dying , since he hath changed the Grave into a Bed , Death into Sleep , and made the Land of Darkness the ready way to the place where Light dwelleth . Tears are both unreasonable and unseasonable , why weepest thou ? is as much as weep not . Considerable are the Syren and the Swan , whose different Fate is thus : The Syren Sings away her Life in wanton Ayres , and Charms of Lust , the treacherous Inticements to Destruction , but when she dies , she breathes out her Soul in Howlings , Sighs and Sobs , in Pangs and Horror . The Swan , who spends her days in Innocence as white as her Livery , in pensive Notes of Sadness , mournful and black as her Feet , when she dies she expires in joyful Anthems , the voice of joy and gladness . So when Death calls the Aged Swan from Streams ; She dying , sings her own glad Requiems . 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 , 't were more of Envy than Love to bewail an Earthly Happiness . I close , as Jesus to the Daughters of Jerusalem , Weep not for me , ●ut weep for your selves , not for me that am dying , but for your selves that are living ; for your selves that have refused my Doctrine , despised your Saviour , condemned your Innocent and Righteous Prince . For the Sins and Sufferings of the Living , I confess , there is weeping work enough for him who hath Jeremy's wish , His Head a Fountain of Tears to weep day and night : But for the dead that die in the Lord weep not . Weep not , she is not dead but sleepeth . The Application . Since the Fa●e of Rest in the state of Separation ; and Happiness , at meeting again of Soul and Body , depends upon the Holiness at parting : Let us be composed in both , that neither the disorder of the Body , nor multitude of Business , either ill done , or undone ▪ may disturb the quiet of the Soul. Before Men go to Bed they put off their Cloaths , or else they sleep both unhandsomely and uneasily . So let your Souls divest those Habits which Sin and Custom hath too long made fashionable , Lastly , Good Men before they go to Bed they always pray . St. Paul adviseth , Pray always , though not with the Lip , yet with the Life . When Survivors see a Soul that hath lived long in this Region of Holy Duty , to ascend to Heaven as the Angel , Judg. 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 . I have done with the Text that I brought hither to you , and now apply my self and discourse , to that Text that brought you hither to me ; from that I presented to your Ears , to that presented to your Eyes : I close the Book of Life , and now open the Book of Death . So St. Ambrose Interr'd Theodosius ; Nazianzen , the Immortal Athanasius ; and St. Hierome , the excellent Lady Marcella : Nay , St. John hath taken short Notes of a Sermon made by Christ at the Funeral of Lazarus , John 11. 12 , 13 , &c. wherein are Discourses of Faith , Resurrection and Glory , raised from the Dead , and applyed to the Living . I need no other , because I can follow no better precedent , Therefore hear me , or rather hear her speak , for the Dead can speak , Heb. 11. 4. Our dead Sister speaks first in the dignity of her Extraction , fairly proclaim'd to you by the Herauldry of her Hearse , but fairer far in the suitable Character of her Life , the worthiness of her Birth had no other influence on her , but to engage her to worthiness of Action , which she so nobly improved , that the Vertue of her Life dignified the Honour of her Descent ; so the Glory she received from her Father on Earth , by the Acts of Humility , and Charity , she enhansed to the glorifying her Father which is in Heaven . Her Beauty , which was a depository from Heaven , she beautified with so much Piety , and adorned with so much Religion , as if she had been intrusted to preserve ▪ both the Lustre and the Vertues of the Celestial Bodies in her Epi●ome . But the Beauty of her Soul was a Sun to this Taper , from whence her starry Actions received a mighty Splendor . When she spake , Wisdom dictated and Wit delivered , she hung her Language at your Ears as Jewels , much of worth in a small bulk ; and as Jewels her Speech was Rich , both in Lustre and in Medicine ; the Conceits of her Mirth would raise a Smile , but the Gravity of her Conveyance commanded Reverence . Her Reproofs , like Lightning , quick , but short , such as would melt the Blade , yet not singe the Scabbard ; kill the Sin , but preserve the Sinner . Her Promises were made in her Head , but bept in her Hand ; as a Nail fastned in a sure place , driven by Understanding , and clenched by Affection . Her Attire neither fordid nor curious , nor too early in , nor too late out of Fashion ; not like those Mushroom Gentry , who declare their late rise from Peasantry and Poverty by the Herauldry of the Dirt and Rags on their Back . Her Table was both wholesome and handsome enough to satisfie the Stomach of the hungry , and well enough to fancy the Palate of the Curious : yea when the Sword had Carved her Meat to the fifth part ▪ her good Chear was as much as ever . Her Visits were like the Sun 's , beneficial where-e're she came , and treading in her Saviours steps , She went up and down doing good ▪ Her Access was free but not loose , her Door , as her Heart , was open to all Friends ; so that without much shifting the Scene she would easily make her House a Court , an Almes-house , a School , and an Hospital all in a day . She had Treatments for the Greatest , who came as Agrippa and Bernice with great Pomp. She had Relief for the Poorest ; who as Lazarus , lay at the Gate● ; Instructions for the Ignorant , and Charitable Remedies for the Sick ; Christian Applications for all , feeding the Hungry , cooling the Thirsty , cloathing the Naked , visiting the Sick , and harbouring the Traveller ; what God requires in acts of Neighbourhood here , and Reward hereafter , the whole Voyzenage can witness with me , and for her , that she was a great parallel to Dorcas , Acts 9. 36. This Woman was full of good Works and Almes-deeds which she did . Finally Brethren , 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 , therefore if there be any vertue or any praise , let her have it . Her Relation as a Wife , shews her , without disparagement , a rare example and standard to her Sex. Society is the most precious Comfort in Nature , the richest Jewel in her Cabinet , Adam not in perfect Paradise , not happy without it ; of all Societies with Man , that of a Wife is nearest , being made of his own Rib ; and dearest , lying in his own Bosom . Her Affection was great as Jonathan's , 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. She Married not only his Person , but his Interests and Concernments , loved his Loves , wished his Desire , as inseparable as Ruth and her Mother-in-law , Ruth 1. 16 , 17. not to be parted but by Death . She owed him an Affection equal to her Life , being often ready to lay it down for his Preservation , as appears by her Swouning at any News might threaten ill to him , as if her Soul conceived it but Duty to be Bail for her Husband . The Head of the Woman is the Man , 1 Cor. 11. 3. so her Husband wore the principality , she received influence from him , and gave conformity to him . But a Vertuous Woman is a Crown to that Head , Prov. 12. 14. so she gave safety , plenty , and honour to her head , as Crown may signifie . The Heart of her Husband did fasely trust in her she did do him good and not ill all the days of her life . Longer she is not obliged ; — Till death us depart — was their agreement ; Death ends her natural Relation , and enters her into a Divine ; which she began here by her Religion . Her Religion was not as her Sex , Female ; that is , all Face and Tongue , but pure and solid , not despising the Form , but delighting in the Power of Godliness . She attired not her Devotion as the Lacedemonians did their Gods , according to the several Fashions of each City , so to gain Reputation from Man ; but she persevered in the constant substantials of Religion , so to gain Grace and Favour from God. To whom with the Father and Holy Ghost , be Glory and Honour , now and for ever . Good Night . NOW art thou drawing near thy home , Heaven is within sight , and its Melody almost within hearing , thy Lord hath the Curtain in his hand ready to draw it , to shew thee all that glory that hitherto he hath been but telling thee of , and give thee a Possession of all that which hitherto thou hast enjoyed only in Hopes and Title . What dost thou fear and shrug , and tremble at , Oh my Soul , thou peevish froward Creature ? Shall his Angels stand waiting to convey thy departed Soul home with Songs of Triumph ? And shall nothing of all this abate thy Fears , silence thy Complaints , and bring thee to a Chearful Submission ? Fear not then my Soul , but ●oldly throw thy self into his Arms , who will certainly keep that safe which thou committest to him . But what if I was willing to bid adieu to my Fathers House , and leave this World , and all its Enjoyments behind me , as being sufficiently tired with the Frustrations of a pursued Happiness therein ? Yet methinks , the change I shall pass at Death , will be so very great and amazing , I fear I shall not bear it . To go hence from them I know , to a Place and Company I never knew or saw in all my Life ; to leave my Friends , Relations , Neighbours , with whom I have a long time lived , and with whom I have familiarly conversed , to go into a Country where I may not meet with one face I know ; how strangely shall we look on one another ? What little content do I take in any company on Earth , where I meet with sh●●ess ? Will it not be so in Heaven ? Answ . Art thou truly Godly ? said the pious Wadsworth , in his Answer to the Fear of Death ; and dost thou say thou knowest none in Heaven ? that is strange . Who is he whom you call Father every time you pray ? what are you born of God ▪ united to God by faith and love ? and hold communion with him , and yet not know him ? Well , sayst thou , but if I know him , it is b● very little , I never saw him in all my Life ? 〈…〉 what if thou hast not seen him with thy 〈…〉 eyes ? yet hast thou not believed in him whom thou hast not seen , and rejoiced with joy unspeakable , and full of glory ? Though thou hast not known him after the Flesh , yet thou hast after the Spirit . But comfort thy self , though thou hast known him but little , and that through a vail darkly , yet he knoweth thee most perfectly : He knows thee by name , and separated thee to himself from the Womb , and effectually called and justified thee ; he knows thee by thy name ; and knows thy dwelling , and visiteth thee every morning , and is with thee living , and will not leave , thee dying ; and when he hath taken thee to himself in the Heavens , thou shalt know him as he knows thee , that is intimately , perfectly . But sayst thou , if I know in some measure God and his Son , the Lord of that City , I know no more : There are ten thousands of Angels there , and I know not one of them ▪ and as many Spirits of just men , some little acquaintance I had with some of the latter on earth , but since arrived thither , they are so transfigured , so wonderfully changed , I shall not know one of them when I see them . What if thou knowest not one Angel in all the Heavens ? is it not enough that many of them may know thee ? But how do I know that ? How ? thou hast been their special Charge ever since thou wast born to Jesus Christ . Are they not all ministring Spirits to them that are Heirs of Glory . How kindly did an Angel comfort Mary Magdalene , and the other Mary , when they early came to visit the holy Sepulchre of our Lord ? How well did he know their Persons , and their Business ; when he said , Mat. 28. 5. Fear not , I know that ye seek Jesus , which was crucified ; he is not here ; for he is risen , as he said : Come see the place where the Lord lay , and go quickly , and tell his Disciples that he is risen from the Dead , and behold he goeth before you into Galilee , ●here shall ye see him so , as I have told you . What Discourse could be more kind , friendly , and fami●iar than this ? But that thou shouldst think thy self an utter stranger to all the Spirits of the Just , is more strange , when there may be some of thy near Relations ●here , and many of those that thou hast had for many years such sweet Eellowship in the Ordinan●es of the Gospel . If I shall sit down with Abra●am , Isaac , and Jacob in the Kingdom ; surely , I ●hall know them to be such . Besides , their Natures in Heaven are all perfect●y gracious and holy , and I shall be like them , and ●e shall all know each other to be so ; and what ●iness can there possible be among such , who are ●●tisfied in each others sincere love and affection ? ●hou mayst be acquainted with a thousand Saints ● Angels in an hours time as if thou hadst known ●●em a thousand years . And if this be so , be not , poor Soul , amazed at this great change of Company at Death : For it is but as dying Doctor Preston said , I shall change my Place , but not my Company . Return therefore to thy Rest , Oh my Soul ; for God will assuredly deal bountifully with thee ; So that Death will bring a Good-Night to thee here , and a good Morrow hereafter . The End of The House of Weeping The House of Weeping , SERMON I. The certainty of a Dying Hour . HEB. 9. v. 27. It is appointed unto Men once to Dye , but after this the Judgment . Dearly Beloved , I Am now about to speak of that which will shortly render me unable to speak ; and you are now about to hear of that which will also shortly make you uncapable of hearing any more , and that is Death . It will be but a little while before Death will cause both the Speaker to be Dumb , and the Hearer to be Deaf . Oh that I might therefore this day , speak with that seriousness , sensibleness , and suitableness unto you , as considering the time draws on apace , when I shall be Silenced by Death , and never more have an opportunity to speak one word unto you . And Oh! that you might Hear this day with that diligence and reverence , as considering that after you are once Nailed down in your Coffins , and covered with the Dust , you will never hear one Sermon more , or one Exhortation , or one word more , till you hear these words pronounced by the great Judge of the Quick and Dead , Surgite Mor●ui , & v●nite ●d Judicium ; Arise ye Dead , and come ye unto Judgment . What is said in my Text , as it is likely you have often heard it with your Ears , so now you may see it accomplished , It is appointed unto all men once to dye . Death hath long since come into our Nation , and hath summoned many to make their appearance in another World ; yea , you know that Death hath already entred into our Streets , and hath not been afraid to step over our Threshold , and to seize upon those that have been standing round about us ; yea , it hath come into our very Bed-Chambers , and hath suddenly snatched away those that have been lying in our very Bosoms : so that we have had warning enough of the near approaches of Death unto our selves , and without doubt some of us have had the Sentence of Death within our selves , ( as the Apostle speaketh ; ) and therefore it is high time for you and I seriously to consider what is said in my Text , It is appointed , &c. Something we shall briefly speak now in order to the explanation of the words , that so you may once more hear ( before you feel ) the meaning of them ; It is appointed or enacted by the Court of Heaven ; Statutum est , it is a Statute or Law ( more firm and certain than the Laws of the Medes and Persians ) which is never to be repealed or abrogated . We are not therefore telling you of what may , but of what must inevitably come to pass . It is appointed unto Men , that is as much as to say , unto all men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is an indefinite Expression , and so is to be understood of all the same kind , without some special exception from this general Rule . And indeed such an exception there is to be found in the Scripture ; for , saith the Apostle , We shall not all Dye , but some shall be Changed , in a Moment , in the twinkling of an Eye ; So that this general Rule in my Text is to be understood with an Exceptis excipiendis : There shall be some at the end of the World , who shall not pass under Death , but yet they must pass under a Change , which is thought will be equivalent unto Death . But for the present time and according to the common Method and course of Providence , no Man or Woman hath any ground to expect that they shall escape the Stroke of Death ; for it is appointed unto Men , that is , unto all Men , once to Dye : Death is a sure Striker , it never misseth , and is certain to have its blow , and it will strike home , it will hit the Nail on the Head , and it will smite down every one that stands in its way ; whether Poor or Rich , young or old ; it will no more spare him that wears a Crown upon his Head , than him that carries a Spade in his Hand , as the Poet elegantly expresses it : Pallida Mors aequo pulsat p●de Pauperum tabernas , Regumque Turres , &c. And the Scripture speaking of Kings , useth this Expression , I have said you are Gods , but ye shall dye like Men : So some have thought Kings to be no less than Gods , when they have seen them sitting upon their Thrones ; yet it will appear that they are no more than men , when they shall be seen lying in their Tombs . But what is the meaning of the Phrase to Dye ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I can assure you if you know not yet , it will not be long e're you will know the meaning of it : The Philosopher describes Death thus , Est privatio Vitae , ob Animae separationem à Corpore : As Spiritual Death is the Separation of God from the Soul , so Temporal Death is the Separation of the Soul from the Body ; When those two ( the Soul and Body ) which have like Twins , dwelt lovingly together under the same Roof , must be parted asunder , and enjoy no more sweet and intimate Communion one with another , till the time of re-unition at the General Resurrection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This is that which must once be done , every one must here take their turn , and that is indeed to be turned off from the Stage of this present Life , into the bottom of the Grave : And though this happeneth to some at one time , and to others at another time , yet first or last , it will happen unto all once . The Greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which signifies Death , is taken from a word which signifies extendere , and indeed Death stretcheth out it self so far , that no Man can live out of the reach of it . As surely as thou wast once Born , so surely shalt thou once Dye ; and though this is but once to be done , yet seeing it will be done to the purpose , it should be more than once thought on beforehand ; yet one serious thought of once Dying , and of what will come after , will certainly deaden the Soul as to the Actings of Sin , and quicken it unto the Actings of Grace . Let me but ask you this one plain Question , and your own Conscience shall be the Judge in the Case : Couldest thou still remain a Drunkard or a Swearer , if thou didst but once seriously consider that thou must once Dye ? or couldst thou so eagerly set thy Heart upon the empty , lying and dying Vanities of this World , didst thou but once seriously consider that thou must once ; ( and it may be before to morrow ) be taken out of this World ? or couldest thou neglect the means of Grace , or delight in Profaness , and slight Seriousness and Heavenly-mindedness , didst , thou but seriously consider that thou must once Dye , and it may be before ever thou enjoyest another Praying or Preaching opportunity ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To dye is much , and as this must be once done , so there is more to be done than this , for after this cometh Judgment . Whether the particular or general Day of Judgment is here to be understood , needs no debate , seeing both will certainly follow after Death . I think there are none but are afraid to look grim Death in the Face , and therefore Death is called Rex Terrorum , the King of Fears : But once to dye , and after that is past , that Judgment should pass upon every one , this is indeed a terrible expression , and may well be a dreadfull consideration unto every one who hath no Interest in Jesus Christ ; ( who hath not him to be his Advocate , who shall then be his Judge . ) And this you will certainly find and feel to be true , whether you fear it or not ; for God hath appointed it , and if none can disappoint him , then all must first dye , and after that be judged , &c. And thus having Explain'd the Words of my Text , I shall next shew you what Observation or . Doctrine may be drawn from them , and it is this : Doct. That it is past all dispute , that all Men must pass through Death and Judgment . As for the certainty of Death , you need not look into your Bibles for a Proof of that ; I shall only desire you to open your Weeping Eyes , and let them but a little while be fastened upon the Dead Corps that now is before you , and if afterwards you can Question this Truth , I shall say no more to you at present , but that it will not be long e're others may say of thee , as the Apostle Peter did to Saphira , Acts 5. vers . 5 , 6 , 7. compared with the 9. & 10. Verses : And Ananias fell down and gave up the Ghost ; and the young Men arose , wound him up , and carried him out and Buried him : And his Wife not knowing what was done , came in ; and Peter said unto her , How is it that ye have agreed to tempt the Spirit of the Lord ? Behold the Feet of them which have buried thy Husband are at the door , and shall carry thee out : Then fell she down straightway , and yielded up the Ghost ; and the young Men came in and found her dead , and carrying her forth , buried her by her Husband . The same Bier , and it may be the same Persons which have carried thy Neighbour , thy Husband , thy Wife , thy Brother or Sister already to the Grave , behold they stand ready to do so much for thee : and let every one consider with himself , that he may be the very next in the Town or Family , for whom the Bier may be fetched to carry him unto his long home . And then as for the certainty of Judgment , though every one hath a sufficient Proof in his own Conscience of the truth of this , yet for as much as some have ●eared Consciences , and therefore would put off the evil Day , and say with those , 2 Pet. 3. 3 , 4. And there will come in the last dayes Scoffers , walking after their own lusts , saying , Where is the Promise of his coming ? since all things continue as they were from the beginning , &c. You may therefore Consult these plain Scripture Proofs , Eccl. 11. 9. compared with Rom. 14. 11 , 12. For we shall all stand before the Judgment Seat of Christ ; yet that is not all , but as it followeth , So then every one of us shall give account of himself to God. 2 Cor. 5. 10. For we must all appear before the Judgment Seat of Christ , that every one may receive the things done in the body , according to that he hath done , whether it be good or bad . Now when you are about any badness , and doing any evil , I dare say you never think of this suddain and strict account that you are to give to God of all your Thoughts , Words and Deeds : But howsoever , we shall next shew you the reasons and grounds , why it will and must be thus , that all must dye , and that all must come to Judgment . The reasons of the Doctrine then are , First , We have Gods ( Ipse Dixit ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it . God hath said it shall be so ; and if his words be true who is Truth it self , and if he can make good the words which have once passed out of his Mouth , who is Almighty , you must all Dye , and after that come to Judgment ; and tell me , when God hath once said it that it shall be so , who can say it shall not be so , and make good his words when he hath done ? Secondly , All have ●inned , and therefore all must Dye and be Judged , Rom. 5. 12. Wherefore as by one Man sin entred into the World , and Death by sin , and so Death passed upon all Men , for that ( or in whom as it is in the Original ) all have Sinned : in whom , &c. Treason stains the Blood , the first Man Adam having sinned , and all that were in him , ( as we all were ) deriving Guilt from him , so we must all come under the same Penalty of Death , which he by sinning made himself and his Posterity obnoxious unto . Thirdly , The Justice and Mercy of God requires it should be so ; for as God will openly manifest his Justice by the Punishing of unbelieving Sinners , ( who in this Life have escaped Punishment by the hands of Divine Justice ) so he will openly manifest his Mercy in the Pardoning and Saving of all Believers ( who have seemed in this Life to serve God without Reward . ) You may read to this purpose at your leisure , 2 Thess . 1. 7 , 8 , 9 , 10. compared with Matth. 25. 31 , 33 , 34 , 41. Though now there seemeth to be little difference between the Godly and the Ungodly , between the Righteous and the unrighteous , between those that serve the Lord and them that serve him not ; yet then it will be a plain Case , that it was better to be a poor Believer , than a rich Unbeliever ; then it will be put out of all doubt , who was the wisest , and who shall be the happiest Man , whether he that preferred Christ before the Creature , or he that valued the Creature more than Christ : yea then will appear a great difference between the Sanctified and the Glorified : though the Sanctified were happy in enjoying of God on Earth , in having Communion with him in Duties and Ordinances ; yet will the Glorified be more , yea most happy , when they shall fully and perfectly enjoy immediate Communion with God , without the use of all means , according to the Philosophical Maxim , Finis nobilior est mediis ; The principal ultimate End is more excellent in it self , and more desirable and valuable than the Means conducing unto the End : But this you that have feared , loved , obeyed and served the Lord in this World , will most understand in the World to come . We shall next come to make some brief USE of the Doctrine : and the USE is Fourfold . 1. Of Information . 2. Of Reprehension . 3. Of Consolation . 4. Of Exhortation . 1. VSE of Information . And we may ▪ hence be Informed ; that if it be certain ( both in Scripture and by common experience ) that all must dye , and after that be Judged ; then it argues gross ▪ Ignorance for any one to think , that it is possible for him to make such a Covenant or agreement with Death and Judgment , that they shall not come near him . Indeed such Atheists and Fools there have been , as the Scripture speaks , and it is likely some such there may be amongst us . But hath God appointed that thou must once dye , and afterwards come to Judgment ? Then what art thou , Oh poor Worm , that thou shouldest once Dream that thou canst null or make void this Ordinance and Decree of Heaven ? Shall the weak Earthen Vessel , ( as the Prophet speaketh ) rise up against the Potter , and say , Now I am made , I will not be broken in pieces ? or dost thou know how to bribe Death , that it may alwayes stand at a distance ? If any shall think that he may escape Eternal Judgment , let me desire such a one to make sure how he may escape in the first place Death : for if thy old sinful Companions ( to whom thou hast sometimes in thy Cups spoken thus desperately ) shall see that thou canst not Ward off the Stroke of Death , they will not have any reason , or thy self , to believe that thou canst put by the Day of Judgment . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Death , is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to dye surely , or to dye suddainly , which fully intimates the nature of Death unto us , which is alwayes sure and often suddain . He that lives the longest ( if any may be said to live long ) must dye at the last ; and he that lives most Years , lives but a few Minutes or Moments in respect of Eternity ; and upon this consideration Methuselah , which was the longest Liv'd Man , was indeed but a short Liv'd Man : It was good old Jacob's Answer unto King Pharaoh , when he asked him how old he was , Few and evil ( saith he ) have been the dayes of the Years of my Pilgrimage ; and Job tells us , that Man who is born of a Woman , is but of few dayes : in the Hebrew the Expression is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) short of Dayes ; Winter dayes are the shortest dayes , and indeed the Life of Man is but a short Winter day , as it followeth , short of dayes and full of Trouble . This Life is but a momentaneous Life , and yet Ex hoc momento pendet aeternitas : as short as our Life is , yet we have a great work to do ( namely the securing and seeking the Salvation of our Souls ▪ ) and if this work be not done before our time be done , we shall be undone to all Eternity . 2. VSE of Reprehension . And it serves justly to reprove those who being convinced in their Consciences , and knowing very well , ( even as well as the Preacher can tell them ) that they cannot possibly escape either Death or Judgment , yet do they never prepare for Death , or once think how they may stand in the day of Judgment . Read what is written Psal . 14. 5. The ungodly are not so , and therefore the ungodly shall not stand in the Judgment : If God himself knows who shall be Damned , and who shall Perish for ever and ever , this will be the case of all unrepenting and unbelieving Sinners ; as the Scripture saith , Except ye repent , ye shall all likewise perish ; and whosoever believeth not , shall be Damned ; and yet it may be , thou art so far from Repenting and Believing ( though Death may be very near thee ) that thou dost not know to this very day , what saving Repentance or a true justifying Faith is . It may be necessary for you to think on Job's Question , Man giveth up the Ghost , and where is he ? or whither goes his Soul when it is once gone out of his Body ? Is his Soul gone to Heaven or to Hell ? into everlasting Happiness , or into Everlasting Misery and Torments ? It will be worth the while to make this Preinquiry of the future Estate of thy Precious and Immortal Soul. It is related of Saint Gregory , Bishop of Neo-Caesarea , that he blessed God for this great Mercy , that when first he undertook that great Charge upon him , he found not above seventy Believers , and when he left them , he had not in all his Jurisdiction so many Unbelievers . It will be a Crown of Rejoycing to every good Minister that can say so much , and much more cause of rejoycing will every one have to himself , who can prove himself to be such an one in the great day of Judgment ; but Unbelievers , as they must shortly pass under the Pangs of Death , so they must next expect to pass under the Pains of Hell , if God knows what will become of them after this short Life is ended . 3. VSE of Consolation . You that are Believers , you must also expect to pass through Death and Judgment , but yet this will be a great and sufficient ground of Confidence and Comfort unto you , that Death shall meet you without a Sting , and you shall have boldness in the day of Judgment , upon the account of Jesus Christ the Righteous , 1 Cor. 15. 54 , 55 , 56 , 57. I cannot say that any Believer shall not pass under a black Cloud , or that he shall not Walk through the Valley of the Shadow of Death , but this I can say , as once did Athanasius , concerning the Persecution which was under the Emperour Valens , Nubecula est , & citò transibit : You shall but come under a little Cloud , and when that hath once passed over your Heads , you shall find and feel the Light of his glorious Face , who Sits upon the Throne Shining sweetly and warmly upon your Souls . Last VSE of Exhortation , And that in a word or two , is this : Oh live as Men and Women that know , and certainly believe that you must once Dye , and after that come to Judgment . It is an excellent Character that is given of Origen , Quemadmodum do●uit sic vixit , & quemadmodum vixit sic docuit ; that is , he Preached as he practised , and he practised as he Preached ; he Taught as he Lived , and he Lived as he Taught ; such a Preacher is indeed sent of God , who having first read his Text in the Pulpit , others may afterwards read the Exposition of it in his Life and Conversation : And so I say unto every Hearer of me this day : Do you talk as you walk , and do you walk as you talk ; even like those that know and believe , and consider that they must shortly , and may suddenly pass through Death and Judgment . Such a Consideration would , I am sure , put you upon new Thoughts , new Resolutions , new Discourses and new Actings : shall I say of any of you that hear me this Day , that you do not believe or think that you must once Dye , and afterwards come to Judgment ? I dare not say so of any of you ; yet this I will say , if you do verily believe so much , it will soon appear in your Expressions and Actings . For all such that shall enter into Heaven , Heaven must first enter into them , and they do here lead a Heavenly Conversation , who shall Live in Heavenly Glory hereafter . Amen . The EJACULATION . OH Lord our God , in thee , and by thee we live , move , and have our being : As thou didst at the first breathe into Man the Breath of Life , and he became a living Soul ; so when thou shalt be pleased to command that Breath again out of Mans Body , then will he presently become a dead Carkass ; and so short is the Life of Man , that many times he doth but Cry and Dye , yea sometimes his Mothers Womb doth prove his Tomb , so that he doth not once Cry to tell the World that he did once Live. Neither is the Thred of Mans Life at any time Spun so strong , or drawn out so long , but at one word of thy Mouth it is soon snapt in two : Seeing therefore we do but Live to Dye , we beseech thee ( Oh Blessed God ) let us Dye to Live ; let us live well , that so we may dye well ; let Death never surprize us unlooked for , or unprepared ; nor let it ever seize upon us in an unconverted unregenerate State while we live , that so when we Dye Corporally , we may live Spiritually and Eternally with thee in a State of Glory . Good Lord , let us not so live as to be ashamed to Live any longer , or to be afraid to look grim Death in the Face , when it comes to separate our Souls from our Bodies , and to summon our Souls to make their appearance before the great Judge of the Quick and Dead . Let us with thy Servant Job wait all our appointed time , untill our Change doth come : indeed it will be our greatest Wisdom to wait for Death , which always waits for us , and to expect that at all times , which will come at some time , and may come at any time . Let us Pray , and Preach , and Hear , and so spend our time , as those who know and consider that all they do , they do it for Eternity , and we shall never have but one cast for Eternity : Heaven and Glory is here to be won or lost for ever . Blessed God , thou hast taught us in thy Word , that it is better to goe to The House of Weeping , than to the House of Feasting , for that is the end of all Men , ( and thou hast said That the Living will lay it to Heart : ) Oh Lord , we have this day been at the House of Mourning and Weeping , and we have seen the end of one , yea , of many of our Friends and Acquaintance , within a short space of time , ( and in the Death of our Friends we may read our own Death ) and yet shall not we who are left behind them in the Land of the Living , lay these awakening Instances of Mortality to Heart ? shall we hear and see daily our nearest and dearest Relations giving up the Ghost , and departing out of this World into another World ; and yet shall we once think that we shall ever live to enjoy the Treasures and Pleasures of this present evil World ? But seeing , Lord , this World is a dying World , and all its glory is a dying glory , let our Minds and Hearts therefore be set upon the Glory of Heaven , which is a never fading Glory : Oh did we believe and consider how much better a Believers future Estate will be , than his present State is , then should we think that Time is too long before we do , and that Eternity will be too short when we shall enjoy our Gracious Redeemer upon his Throne of Glory : Let us ever live as those that have one Foot in the Grave already . Thousands and Millions , yea innumerable Millions of Thousands are gone to their Graves before us , and do we think , that we that are but enlivened Dust , animated Shadows , dying lumps of Clay , can keep our dying Bodies from being a Feast for Worms , or keep our Souls from being turned out of their Tenements of Clay , from seeking new Lodgings ●n another World ? Oh! let us therefore every day be looking into our Graves , and familiarize Death unto our Thoughts , before it comes ; let us consider how many signal admonitions thou dost daily give us of our approaching end ; Is not every Distemper and Sickness of Body as it were a little Death , and a fair Warning to put us in mind of our last Change ? The Grey hairs which are here and there upon our Heads , the deep wrinkles which are engraven upon our Foreheads , the loss of Teeth , the Dimness of Sight , our Deafness in hearing , our Palsie-hands , our feeble trembling Limbs , and the frequent Sight of seeing Friends laid out in their Winding Sheets for Dead , and carried to their Houses of Clay , the silent Grave , are Circumstances and Symptoms serving to remind us , that the time draws near wherein we must Dye , and that our departure is at Hand : Let us therefore live as dying Men , and let us dye as Living Christians ; let us set our House and our Heart in order , remembring the Text , It is appointed for all Men once to Dye , but after this the Judgment . SERMON VI. All Men both good and bad shall arise to Judgment . ISA. xxvi . xix . Thy dead Men shall live together , with my dead Body shall they arise : Awake and sing , ye that dwell in dust : for thy d●w is as the dew of herbs , and the Earth shall cast out the dead . I might spend an hours work in delivering unto you the several opinions of Men concerning the meaning of these words ; I find such difference among the Learned about the Interpretation thereof . Some would have them to bear this sense : That the Prophet by ( the earth raising up of her dead signifieth ) the delivering of Gods people , the Jews , who being trodden on , and oppressed by their enemies ( as dead ) should have a resurrection : that is , a reparation of their decayed Estate ; they should have a time of refreshing ; even as the Dew makes the leaves to spring ; that is , they should have a time of deliverance . Many other Opinions I might recite unto you : But I will not trouble you with them at this time : But because there is not one word in my Text , but may very well fall upon the common place of the Resurrection ( as Junius and Tremellius Hyeron . August : Lyra , and all the most judicious Interpreters have well observed ) I reduce whatsoever may be spoken of them to these two heads : either to the Resurrection of the dead in Christ , or to the Resurrection of those which are contemners , and despisers of God : both which , as the Nothern Rivers have many turnings , yet they all meet in the main Ocean : so the Elect , and the Reprobate ( though there be main difference , and discrepancy betwixt them ) yet they all meet in the general Resurrection , all ( I say ) must arise : The Godly unto everlasting glory ; to eternal bliss and happiness : The Wicked , to perpetual Torments and Condemnation . Having thus set the letter of my Text in tune , and shewed you the general drift and scope of the words : I proceed now to the particular meaning , and interpretation of them . Thy dead Men shall live , &c. As there hath been a Death ; so there must be a Resurrection . Gods people , that have dyed from the beginning of the World , or shall die to the end of it hereafter , are but as the seed sowen in the Earth : They must endure rottenness for a while : but being ●owen in dishonour , they shall rise in glory . The miseries they endured in this life , ●hey were but the tokens and forerun●ers of Death : But let them hope , yea , ●et them know assuredly , that there will ●ome a day of refreshing : when God ●hall say unto these bones , I will cause ●reath to enter into you , and you shall ●ive , and will lay sinues upon you ; and will cause flesh to grow upon you ; and will cover you with skin . Mr. Gualter saith , that Nulla Consolatio ●nta est , quanta mortuorum Resurrectio . ●here is not any Consolation of a Christian ●o great in his life , as the Resurrection ●f the dead . And therefore it cannot be , ●ut that it must needs be a most singular comfort , to know that one day there shall be a Resurrection . Now that there shall be a Resurrection of the flesh again at the last day , is a matter most clear , and manifest , for the Argument of the Resurrection follows a Majori ●d minus : from the greater unto the less . Did God make Bodies again , when they are turned into Dust , which is a less matter ▪ Mans Estate in this life is unsetled : All the miseries , calamities , troubles , and vexations of this life , as they have their Recessus , so have they their Accessus also . As they have a departure , so have they a return : But after the Resurrection there shall be no sorrow any more , nor vexation , or anguish : God shall wipe away all tears from their eyes ; so all grief from the hearts , and sorrow from the souls of such as are his , even in the Kingdom of Salvation . I hope there is no mist before your eye-sight , but that in my Text ( as in a most clean glass ) you may behold all this , which I do tell you . For herein is presented unto your view a most perfect proof o● the Resurrection to come : and how you may behold the persons that shall appear at the Resurrection , most lively and excellently described unto you . Thy dead Men shall live , &c. See here are many Members make the whole Body : nay , the whole Body of my Text is but as one Member : I find a repetition , and reiteration of the same things again . As the whole Sea is but water , and the east drop thereof is water : so the whole bulk of my Text is but Resurrection ; and every small limb , and lineament : every part , and member thereof , that 's Resurrection also . For first , thy dead Men shall live : with ●y dead both shall they arise : What 's all this but a manifest proof of the Resurrection ? Secondly , Awake and sing : Who ? with the dead : nay , dead carkasses ▪ You that dwell in dust ; under-earth Citisens : This ●s a Resurrection also . Thirdly , The earth shall cast up ? What ? why , the dead : which is a probability , and necessity of the Resurrection , what ●hen is here but a manifest , evident , and ●pparent truth of the Resurrection ? But ●et , though every part of my Text seems to be a proof of the Resurrection ; Yet as it is said of Bees that they are not so like , but there is some accident , by which they may be known one from another : so although all those members of my Text be alike , yet they have some discrepancy , by which they may be known one from another . Shall any demand ? when the elect , and chosen people of God have a dissolution of Soul and Body : Whether their hope of rising any more dyeth with them ? I answer no : The dead shall live . I , but they will reply , They shall live : that is true , their spirit shall live : but as for their Body that shall never rise at all : But I tell you in the second place , they shall have Corpora resurrecta : with their Body shall they rise . But , they will further ask by whose authority shall they rise ? who shall be the Author of that Resurrection ? I tel● them , here is an Awakc : the voice of the Lor● shall cause it : with the sound of the Trumpet they shall be raised . But yet one may further object : gra● they shall arise , and with their Body : an● awake : better is it for them not to arise and awake : than to rise , and be raised to misery : But I answer they have , Arise , and sing : the Resurrection then shall be a joyful end . But yet , perhaps they will say , shew some probability : shew us some sign : Why , behold the herbs , and flowers in the garden shew it : The dew is as the dew of herbs . If you shall ask me , how they shall arise ? Why , The Earth shall cast them out . The first proposition then shews the entity of those that rise at the last day . The dead shall live . The second is an Exposition of the former : With my Body shall they arise . The third is a Confirmation : Awake : Shewing by whose means they shall rise . The fourth is a Congratulation at their arising : shewing the quality of those that shall arise : They shall sing . The fifth is brought in as an illustration , or probability shewing the Resurrection : It shall be ●s the springing up of herbs by the dew . The sixth shews the necessity of the Resurrection , as the conclusion of all . The Earth shall cast out her dead . Thy dead Men shall live . These words shew the Entity , and Restauration of life , that shall be unto the dead at the general Resurrection at the last day . The Dead shall live , sayeth my Text : Yea , I say these Subjects ; these Dead ; these Carkasses ; this Dust , inveterate Dust ; these under-earth Citisens ( as I said before ) they shall live , they shall rise again . Though these Bodies have lain a long time putrefying in the earth , yet this shall not hinder Gods divine power ; but he will raise them up again . For shall the Potter do what he will with his clay , and shall not God do what he will ? But it may be objected : First , that these seem to imply a main opposition , or rather impossibility ; that Death , and life should be coupled together . For what is Death , but a privation of life ; a separation of the Soul , from the Body ? and yet not only Dead , but even twice Dead ( as I may say ) shall live , shall rise again . Another objection , or doubt that may arise is this . Walk but some pa●es back look but to the fourteenth verse of this present Chap. and you shall find that th● Dead shall not live ; they shall not rise again . Why , how can this be ? what doth the holy Ghost say , yea , and nay ; can sweet and bitter water come from the same fountain ? Can sweet , and sower fruit come from the same tree ? Shall they live , and not live again ; and yet both true ? For the better clearing of this doubt and the reconciling of these places , we must distinguish of Life , and Resurrection : for there is a Resurrection unto glory : and there is a Resurrection unto condemnation . We must also put a difference betwixt . the Dead : for by ( Dead ) we may understand either the wicked , which are Dead ●n sins and trespasses : or the Godly ; which are Christs Dead . That saying in the fourteenth verse that ▪ the Dead shall not live , neither shall rise ) ●s to be understood of the wicked , who as he Just ( which are meant in my Text ) ●hall never rise , that is , to glory . But when it is said in my Text ( Thy ●ad Men shall live ) by ( Dead ) we must ●nderstand the Godly , which are pro●erly said to be Christs Dead : And thus ( by ●hrists Dead ) we may understand , first , all those which are dead in the Lord , such as died in this faith , in this law , and favour : as died Gods children by adoption and grace . Secondly , we may understand those also ; All Martyrs which have layd down their lives , and shed their most pretious bloud for Christs sake . For all these Dead shall live unto God as we read , Rev. 14. 13. Blessed are the Dead which die in the Lord. Which indeed is most true , for that Death is not to be feared which a man dieth for Gods cause . For they that die so , shall be happy out of hand , and free from all labours hereafter : Yea , they shall be rised unto life , and glory ; And have everlasting rest with them in the Kingdom of Heaven . True it is that all men must die ; both good and bad : Statutum est hominibus semel mori ; It is appointed unto all men to die ▪ If Death come to attach the Body , there is no supersedeas , nor quare impedit , wil● serve the turn . Death is like that common net in the Ghospel which gathereth all into it , both great and small . Death is like the gathering Host of Da● that sweeps all away with him . All bot● ●earned , and unlearned : high and low : ●●ich , and poor : do meet together in ●is , that there is one condition of them ●ll as concerning Death . Though Noah lived five hundred years : ●●ough Lamech lived seven hundred ●venty and seven years : though Methuselah lived nine hundred sixty and ●●ne years : Gen. 5. Yet in the Epilogue of ●●eir history , I find that they all returned ●nto their Dust . And whatsoever the Chronicles of the ●ings of Judas and Israel omit ( I stand ●t upon it , ) yet still I find this recorded them all , that they died , and were ●ried with their Predecessors and Fathers . Death is that Symbolum that must be payd : ●●en we have eaten and drunk to our ●ntent , the reckoning must be payd . We soon run the race of our life : Mors ●ima linea rerum ; Death is the utmost of all . Our life it is not unfitly ▪ compar●● unto a line : for it is linea circumducta ; a line that is drawn round : fluit in lon● ; it goeth forwards and about : But the last , it runs to the same point again . ●st we were , and to Dust we shall return . But what then , is there no fan to purge the chaff from the wheat , is there no difference betwixt the good and the bad ? Do all die alike ? yea surely ( Beloved ) there is a main difference , read but the 11 of Exod : and there you shall find that the Lord putteth a main difference between the Israelites and the Egyptians . So you see there is a difference betwixt the son of the free Woman , and of the bond Woman : betwixt Jacob , and Esau . For if you mark my Text , sayeth it not that all Dead shall live again : ( but thy dead Men shall live ) meaning Christs dead . Those which die in the Lord , and for the Lord Those which live by his Spirit , and die in his favour . I say , which live by his Spirit , for there are some which live by the Spirit of Christ ; others which live by the Spirit of Antichrist : Some live by the spirit of the Lamb ; others by the spirit of the Dragon . But the Promise in this place ● made unto the Godly : These are they which shall live , and which shall rise again . But you will demand the second time what then , shall not all rise ? Shall not the wicked rise , as well as the godly ? Yet surely , they shall rise also : But yet not there is a difference between the risin of the one , and the rising of the other . For the righteous they shall rise ; they shall spring ; Nay they shall live indeed : being branches planted by the fountain of living water : who feed at the very Tree of life : They , I say , shall rise as the Sun in the morning more fairer , and brighter to shine , as the Stars in the Firmament for ever and ever . But with the wicked it shall not be so : they shall rise , but it shall be to their pain ; their body shall rise , that is , they shall have their full , and compleat Body : but their fire shall be never extinguished . This fire shall not extinguish them , neither shall they extinguish this fire : but shall be as Salamanders of Hell fire for ever more . They shall rise indeed , but it shall be to their ruine , and their greater ruine ; and their great fall ? like as Jesabel got her up to the top of a high chamber to be cast down out of the window thereof . Or , as Lucifer to go to mount above God , and to be tumbled down into Hell. Or , as Herod to be richly apparrelled , ●o be exalted high in a throne ; and to all down eaten with worms . This of the Resurrection of the wicked ; they shall not rise unto glory as the godly : but their rising shall be to perpetual torment , and condemnation . I come now to my second Point , and Proof or Argument of the Resurrection Awake and sing . Where the Prophet by a figure called a Prosopopeia , bringeth in ou● Saviour Christ speaking thus unto the Dead ; Awake and sing . Who ? why you that dwell in dust . This is but a Pariphrasis mortuorum : and A Paraphrase of the Dead ( as we call it ▪ for Awake and sing you that dwell in du●● it is as much as it he had said , Awak● and sing you Dead . But what shall the Dust make answer saith David ? The dust an Element of uncircumcised Ears . Wilt thou shew a mira●● to the Dead ; or shall the Dead rise up a●● praise thee ? Shall thy loving kindness be declared in the grave , or thy faithfulness in destruction ? Who shall praise thee in the pit ? &c ▪ Behold ( saith Abraham ) I am but Du● and Ashes , and yet dare I to speak un● my Lord ? And yet we know that howbeit he was made of Dust , he was ●● then turned into Dust again , and if ● could say so being not then Dust inde● ( for then he was alive ) how much rather might he have said , shall I speak to my Lord ? shall I make answer , when I am turned and resolved into Dust ? But methinks I hear some say . This seemeth to be a matter altogether impossible , that those that dwell in Dust should awake and sing , for how , or by what means shall they that have lain a long time putrefying in the grave , and afterwards been resolved into Dust , how shall they be raised , or how can they awake , and sing ? Surely ( Beloved ) it is not the sound of a trumpet , nor the voice of any inchaunter , or the sound of any waters that can do this : Neither is it the roaring of a Lyon ; or the voice of Thunder : all these ( I say ) cannot do it , but it must be the voyce of the Lord , even that powerful voice of his that must do it . This is the instrument by which he shall cause this earth to hear , I say , it is the power of his word , which is more powerful than the rod of Aaron , or the cup of Joseph , in the which he devined , that must do this . Yea , it must be that word whereby he made the Deaf to hear : the Dumb to speak : cleansed the Leapers : which say to the Devil , be thou dumb thou foul Spirit , and he shall forthwith be dumb ▪ Awake , and sing , &c. But how shall they awake , who have no previledge above the Idol Baal , that they cannot wipe off the Dust from their own faces ? Where are those cristal glasses which were so long since broken ? how shall they awake ? how shall these windows be opened , which have so long since been dampned up with clay ? how shall they sing the song of the Lord in a strange language ? how shall they sing ? Where are these harps of their tongues ? these well tuned Cymbals ? Surely they are hanged up in the willows , while they lie in the land of forgetfulness , yet the day shall come ( and it is not far off ) when all mountains , and graves shall open ; nay let earth , earth , earth , earth upon earth keep down man ; yet shall he arise ▪ and God of this despised , unvalued , and contemptible Dust , shall build up the walls of his celestial Jerusalem . Again , it is the powerful voice of God , which sends men to judgment . For before I end this Point , I must speak of the quality as I noted before . For here also I find a main difference between the godly ▪ and the wicked . For howsoever to awake ●ay belong to both , yet to awake and ●g ; I find this proper only to the godly . These blessed ones shall not only awake , ●ut when they are awaken , they shall ●g , that is , they shall awake to their ●y . But , what then , shall the Wicked sing ●●so ? No surely : For as one observes ●ery well , Musica in luctu importuna : Mu●ck in mourning doth not well agree . Their hearts shall lie heavy within them : ●ut the Elect , when this day shall come , ●ey shall lift up their heads : for the ●●me of their Redemption draweth nigh . They shall not rejoyce only , but they ●●all leap , and exalt for joy at the sight of their Saviour , with the applause of their ●ands they shall make Heaven , and Earth ● ring . Then shall these ever Blessed say to the ●icked : Non vobis pars , non sors nobiscum : ●ou have no part , nor lot of inheritance ●ith us . Your joy shall be turned into hor●ur , and dread : your singing into howl●●g : your clapping of hands into gna●ing of teeth . Begon from us : depart ●om us ; for you have no skill of the tune ●● the Lamb. And thus you see that howsoever to arise , and to awake may belong unto the Wicked , as well as to the Godly , yet they have no part , nor portion in this joy mentioned in my Text , which shall be at the general Resurrection . For thy Dew is as the Dew of herbs , and the Earth shall east up her Dead . Here we have two kinds of proofs of the Resurrection . The first an Inducement a Probability , or Comparison drawn from the course of Nature . Thy Dew , &c. The other is an Argument very necessary , forcing , strict : Yea of great constraint . The Earth , &c. The one allureth surely , and gently to bring forth . The other implyeth a necessity ; a matter that needs must be : as who should say , the Earth must be as a weak stomock that certifieth she must cast up what she hath taken down into her bowels . The Similitude then stands thus : Fo● thy Dew is as the Dew of herbs , That is even as the morning dew sweetly , and softly falling on the herbs doth make them grow , and spring up : Even so shall the spirit , and power of the Lord gently call for these Creatures , and they shall as it were spring out of the Earth . But say the Earth will not render when the Lord shall call ? say she plead Antiquity of possession so many thousand years ? yet she must render ; and though she doth render , yet doth she yield up that which never was her own , she must cast them up . That there shall be a Resurrection then , even things in Nature probably do shew it , Consider but the Phoenix of Arabia of whose Cinders when she is dead , another bird springeth up , Consider but the Lillies of the field how they sprout , and spring out , being allured by the deaw , and the sweet influence of the Sun in the Summer-time ; Look upon the Herbs , walk into your Gardens , see the fragrant flowers , whose roots in the Winter-time ●ye hid under Earth as if they were dead , yet in the spring revive and flourish again in a most beautiful manner . Though the Oak and the Elm in the Winter-time having cast their leaves ●eem dead , yet there is a sustance in them . Though winter hath blurred and disfigured the beautiful face of nature , and robbed her of all comliness , yet when the Spring returneth , God spreadeth his Carpets of Egypt on the Earth , and cloaths it with a Joseph's partie coloured Garment , divers storks of most beautiful flowers do spring up and appear , There is a bare Corn thrown into the Earth , yet it comes forth with a goodly green stem , and billows , and plants upon the Ground . Nay the flyes , and those other ludi ▪ bria naturae , scorns of nature , howsoever they seem dead to us in Winter , lying in holes , yet in the Spring time revive , Nay faetus in utero , the birth in the wom● sheweth it ; which lyeth as an heavy lump , seeming dead unto us and ye comes forth alive . These all are probabilities that there shall be a Resurrectoi● a Goal delivery of those Prisoners which the Earth now holds fast . The Earth sh● cast out the dead . If these soft instillations , and shower will not prevail ; if this deaw will n● serve to call forth this dead ; God hath floud ( as my text saith ) The Earth sh● cast them up , If she be unwilling to let h● Prisoners come forth , God shall ra●sack her bowels , and make her to vo● up what she hath swallowed . God sh● say to the Earth Give , and to the Sea Restore ; so that not only the Earth but also the Sea married to the Earth , and having her arms folded about her lovers bosom , she I say the Sea , ( as Jonas his Whale ) shall cast up those in her belly ; Nay , hath any beast swallowed up any bit of the Body of Gods Saints and chosen , they shall find that they have swallowed a morcel too hard of digestion which shall trouble their stomacks very much , they shall cast it up also . Would you know the reason hereof in a word ? The truth of this matter is proved by an Argument , drawn from Gods power , for as the Prophet speaketh , shall ●he cause to bring forth , and shall he himself be ●●arren ? shall he cause to travail , and shall be not bring forth ? Suerly God , which by his power hath made all things , and given the Earth , and all things that are ●o serve for mans use , shall not he ( when that day cometh ) cause the Earth to cast up ●er dead ? he that hath made man of nothing , shall he not be able to raise him again out of the dust at the last day ? far be it from us ( Beloved ) from thinking so ; but rather let us stedfastly believe , and be perswaded , that it is impossible that the Earth should hold down man ; God commanding it to cast up ; and therefore , though the ship , and the ship-master : the Wagganer , and the Waggan : I mean the Soul the governour of the body , and the body the receptable of the Soul may be severed and parted for a time by death , yet they shall one day meet , the one shall return to the other , these whom the Almighty hath put assunder , these can he joyn again at his pleasure . For if he hath done the greater , then need we not doubt but that he is able so do the less . He which hath made the body of nothing , doubtless is of power sufficient to raise it out of the dust at the last day . To come then to some use . Here then first of all is matrer of great consolation to the Children of God , in that the Love will raise them up again to Glory at the last day . The consideration whereof may comfort us exceedingly under the Cross . For so many are the troubles , and afflictions that the Children of God are subject unto in this life , that if they did not call to mind , and remember that there shall be a Resurrection , that a time of refreshing shall come when they shall be freed of these miseries , and these tears shall be wiped from their eyes , they would never be able to hold out . For if the Children of God had hope only in this Life , they were of all men most miserable ; but here is there comfort , that though they have their Hell in this life , they shall have their Heaven hereafter ; all which is most lively set forth in this Text. When Rachel had born six sons to Jacob , she said God hath endowed me now with an exccllent Dowry , now will my husband dwell with me , because I have born him six sons . Beloved , could we not be content to live , yea , to dye with this sentence which hath born , and brought unto us these six places of consolation ? suerly it is a sentence much to be embraced , for it offers exceedingly great comfort unto us . Wherefore let us often meditate of it : let us often have recourse unto it : yea , let it be as a Sanctuary , or place of refuge for our troubled Souls to fly , and resort unto , when as we shall be pressed with any miserie , or affliction whatsoever . The EJACULATION . Good Lord , if it be true , that at the last day the Earth shall Cast up all that ever it received into her cold imbraces , and if it be likewise true , that all the wicked shall then be doom'd down to Eternal Torment , let us then be preparing our selves for that day , that we may be able to receive it with joy when it comes , and that we may hold up our heads with comfort , to think that our Redemption draweth nigh ; Let not Death find us out of our way , because such a surprize would be attended at last with a miserable Resurrection , Let our conversation be in Heaven , from whence we expect that our Saviour should come , that he may change our vile Bodies into the likeness of his own most Glorious Body , Good Lord , let our hearts and souls be there now , where we hope our ▪ Bodys and Souls shall be for ever hereafter ; and let our choicest Affection , and chiefest Meditations be set , early set , and earnestly set upon that state which will be our Eternal State ; that so we may be everlastingly happy both in body and soul , when our bodies , shall arise to Judgment at the last day . SERMON VII . A Glorious Resurrection for them that sleep in Jesus . ROM . viii . xi . He that raised up Christ from the Dead , shall also quicken your mortal Bodies by his Spirit that dwelleth in you . THese words , Beloved , are a most comfortable Conclusion , shewing and declaring the certainty of the Resurrection of the Bodies of the Saints to an Immortal , glorious , happy life at the last day , wherin we may more particularly note . First , The Action Quicken . Secondly , the Object , or rather ( if ye will ) the Subject that shall be Quickned , your mortal Bodis . Thirthly the Author , or Efficient Cause ( God ) deled by an effect , the raising up of Christ . Fourthly , the means whereby God shall quicken them , by his Spirit . Lastly , the Condition of the Persons , whose mortal Bodies shall be quickened . And they are such as have the Spirit of God dwelling in them , as appear by the last words , By his Spirit that dwelleth in you . The Text thus opened , and the sense thereof being made clear , and manifest , the main Point that offers it self to our considerations is this . Doct. That there shall be a Resurrection of the Bodies of the Saints at the last day . This for the general . And this is a matter very comfortable to the people of God , that there shall be a Resurrection : Nulla consolatio tanta est , quanta mortuorum Resurrectio , saith Mr. Gualter . There is no consolation of a Christian so great in this life as is the Resurrection of the Dead , and therefore Tertullian calls it the Christian's hope , and so it is indeed ; For if in this life only the Christian had hope , he were of all Men most miserable , 1 Cor. 15. 19. Tolle spem Resurrectionis , &c. & resoluta erat observantia nimis pietatis ; Take away the hope of the Resurrection , saith Chrysostome , and you take away all care of Piety , and Godliness out of the World. And indeed , what makes the Husbandman to take such pains in tilling , manuring , and sowing of his ground ; but the Hope of a joyfull harvest , wherein he shall reap the fruits of his labours ? What makes the Labourer to subject himself to so much pains , and labour all the day long , but that he hopes for a time of rest wherein he may be refreshed ? What makes the liberal and charitable Man disperse his wealth unto the Poor , but that he looks for a day of payment , wherein he shall be sure that what he hath laid out , shall be payed him again , Prov. 19. 17. But all this is the Resurrection unto the Sants of God. For first , it is as the Christians ▪ Harvest : For though he have Sowen in tears all his life time by reason of the continual afflictions thereof , yet he shall be sure to reap in joy at the Resurrection . And this did animate , and encourage them to undergo any torture of the Body , rather than they would be subject to the rack of an evil Conscience . And this may serve as a strong ground of Comfort unto us , if God at any time should call us to suffer for his Name ( for as yet we have not resisted unto bloud . This is an honour that God doth not vouchsafe to all his Saints ) say this may serve as a notable means to support us in our sufferings , that though Tyrants may rage never so much , and Persecuters may wrack their malice upon the Bodies of the Saints ( as they did in the Primitive Church ( for they cast the Bodies of the Christians to be devoured of wild bests , nay they threw them into Rodanus , thinking , ( thereby to hinder their Resurrection ) yet I say , let them do their worst , and yet they can by no means disapoint the Christian of his hope of a glorious Resurrection . So that a Christian in the midst of his sufferrings , may say of his tormentor , as once Socrates speak of his Accuser , occidere me potest , ledere vero non potest . Well may he kill me , but he shall never ill me . For though Persecuters kill the body , yet they cannot berieve a Christian of that Happiness , and Glory that God hath given unto the Souls in the day of the Resurrection . This is to be thought on as a means to support our languishing Spirit . Then it will be unto him a day of sweet rest , wherein he shall be refreshed after all his painful labours , and travails taken in the service of God , which will be no less comfortable unto him , than the gladsome morning to a sick man , which hath tossed , and turned up and down wearily all the night long . And it shall be the Christians pay day also ( so our Saviour calls it , Luk. 14. 14. ) because then ( he having his reward , with him ) will come forth of every ones debt , and reward their goodness with glory . And such a day Beloved , there shall be unto all the Elect , and dear Children of God. As they have had a day of Death : so shall they have a day of Resurrection . All the people of God that have died from the beginning of the World , or shall die to the end of it hereafter , are but as the seed sowen in the ground , they must endure rottenness for a while : But being fowen in dishonour , they shall rise in honour : being sown in corruption , they shall rise in glory . All the mysteries they endured in this Life , they were but mortis praeludia , the tokens , and forerunners of Death : but let them hope , yea , let them know assuredly , that there will come a day of Refreshing ( as St. Peter calls it , ) Act. 3. 19. when God shall say unto these dry Bones , I will cause breath to enter into you , and you shall live , and will lay sinews upon you , and will cause flesh to grow upon you , and will cover you with skin . That there shall be a Resurrection , even things in nature probably do shew it . And therefore St. Paul sends the Atheist to learn this lesson from the seed that is sowen in the ground . O Fool ( saith he ) that which thou sowest is not quickned except it die . 1 Cor. 15. 36. And the Ancient Fathers send us to the Phoenix of Arabia ( out of whose Cinders , when she is dead another bird springeth up ) to learn the self same thing . And indeed the Phoenix is a notable Embleme of the Resurrection : and we want not ressemblance thereof daily before our eyes , considerer but the trees of the forrest , the flowers of the garden , and the Herbs of the field ! We see that the Tres in winter being despoiled of their Leaves , the Garden of the Flowers , and the Fields of the Grass , do seem utterly to die , and to perish : But when the spring time comes , they putting on their green Carpets , and particoulered Garments , like Joseph ; they all wax as fresh , and flourishing as ever they were before : So the Body , which during the Winter of many Ages is deprived of her beauty , and turned to rottenness , doth at the Spring time of the Resurrection not only recover its former Beauty , but obtaineth a far more excellent Glory . Nay , the mutual vicissitude , and entercourse of things : the setting , and rising of one and the same Sun ; sleep , and waking : labour , and rest : night , and day : the day that dies into the night , and yet revives again , and is with his former brighteness revived to the whole World : all these are probable Proofs of the Resurrection . But besides these , we have infallible testimonis , and Arguments proving the certainty of it . For first , this was shadowed in holy Scripture by sundry Types , and Figures . So God shewed this in a vision to Ezechias , when he saw a field full of dry Bones receiving at Gods Comandment , Flesh , and Nerves , and Fire . See Ezech. 37. to the 12. For this was not only a Prediction of the Deliverance of Israel out of Babel ; but also a typical confirmation of the Resurrection of our Bodies . So Jonas being restored alive out of the Wales belly ( wherein he had lain three days , and three nights ) was a type of the Resurrection . Secondly , that we should not doubt of the certainity of it . God hath given us examples of many particular Persons raised already from Death to Life , both in the Old and New Testament . As of the Widows Son of Sarepta raised up by Elias , 1 Kings 17. 22. Of the Shunamitish womans Son raised by Elisha , 2 Kings 4 ▪ 34 , 35. And of a certain man at the touching of Elishas bones lying in the Sepulchre , ( 13. 21. ) These in the Old Testament . And in the New Testament , we find not only that our Saviour Christ did raise himself by his own power never to die any more , but that he raised others also : as the Rulers Daughter : the Widow of Naim's Son , and Lazarus of Bethania , when he had lain four days putrifying in the Grave ; yea , many also at his Death : not that they might die any more as Lazarus , and the rest : But rather ( as some think ) that they might accompany him into Life eternal , by whose power they had risen , that they might be undoubted Testimonis of his quickning power , and why then should any think it impossible for God to raise all the Bodies of the Saints to Life at the last day ? Thirdly , we have divine Testimonies in in the Scripture proving the ▪ necessity of it : Thy dead Men shall live ( saith the Prophet ) even with my Body shall they rise ▪ Awake and sing ye that dwell in Dust . For thy deaw is as the deaw of hearbs , and the earth shall cast out the Dead , Isa ▪ 26. 9. See also concerning this matter , Dan. 12. 2. Job 19. 25 , 26. So our Saviour also in the fifth of John 28. 29. speaks plainly to this purpose , The hour shall come ( saith he ) in the which all that are in the Graves , shall hear his Voice , and they shall come forth that have done good , unto the Resurrection of Life : but they that have done evil , unto the Resurrection of condemnation . Fourthly , the faith of the Resurrection is grounded on the power of God , who is omnipotent , with Whom is possible that which with Men is impossible , Who calleth those things , which are not , as though they were , Rom. 4. 17. With Whom nothing is impossible , Luk. 1. 37. And the Argument drawn from Gods power , it follows , A majori ad minus : from the greater unto the lesser : For did God make our Bodies of the Dust ▪ and cannot he ( think you ) repair our Bodies again , when they are turned into Dust , which is a less matter ? Qui potuit id quod non erat producere , ut aliquid esset , id quod jam est , cum ceciderit , restituere non potuerit ? saith Cyril : He that could bring out that which was not , and make it to be something , shall we think that he ▪ cannot raise up again , that which now is , after that it hath fallen ? Far be it from us ( Beloved ) to think so ; but rather let us stedfastly believe that he that made us of nothing , is as able to restore us from nothing : For what though this may seem strange unto us ? as indeed it is a matter very wonderfull ( the Budding of Arons Rod , Numb . 17. 8. was very admirable ; but the raising of our Bodies is more wonderfull , ) yet let us remember , that it is God that doth this . Consider the Author ( saith Augustine ) and take away the doubt . Fifthly , the Justice of God requireth that it should be so . For it is a special part of Gods glory to shew forth his mercy on the godly , and his Justice upon ●he wicked , in rewarding them according to their works , as the Apostle saith , God will reward every man according to his works , to them , that by continuance in welldoing seek glory , and honour , and immortality , Life eternal : but unto them that disobey the truth , that be contentiouss , and obey unrighteousness , shall be indignation , and wrath , Rom. 2. 6. But in this Life God rewardeth not men according to their doings ; and therefore Solomon speaking of the estate of all men in this world , ●aith , All things come alike unto all , and here is the same condition to the Just , and Unjust , &c ▪ Ecclesiast . 9. 2. Nay , which is more : here the Wicked flourish , and the Godly are afflicted . The Ungodly have hearts ease , and all things at will : whereas the Godly are oppressed with all kind of miseries , and are as sheep appointed for the slaughter . It remaineth therefore , that here must needs be a Resurrection after this Life , that the righteous man obtain a reward of Gods free mercy , and the wicked Man be justly condemned ●● everlasting pain , and misery . Lastly , it is apparent from the Resurrection of Christ . For he arose not f● himself as a private man , but in our roo● and steed , and for us ; and if he the hea● be risen , then the members also mu●● needs rise again . For we are united , & kint unto him by the bond of his spirit , and his Resurrectio● is a sure pledg of our Resurrection , ● being risen as the first fruits of them th● sleep , see 1 Cor. 15. 20. ●o come then ●● some use and application . The first Use of Confutation . This may serve in the first place ●● confute the Adversary and gainsayer ● this Truth , and Doctrine . The Atheist scoff at the Resurrectio● to come , esteeming death to be the l●● end of all things . The Philosophers cou●●ed it a strange thing , and hard to ●● believed . Let Paul preach of the Resu●rection to come , and he shall be count●● but a babler for his pains ; see Acts. 1● 18. he shall be esteemed , and reputed ●● Festus no better than a madman , see Ac● 26. 24. The Saduses they denyed the R●surrection to come . Hymenaeus , and ●hilaetus not discerning the spiritual Re●●rrection from the body , said The Resur●ection was past already , see 2 Tim. 2. 18. The Thiliasts abusing that place Rev. ●0 . 5. Dream of a Resurrection but for a ●●ousand years : During which time , they ●magin that Christ shall raign with the ●aints here on earth in great pleasure , and ●elights . All which are justly confuted ●●om this very place . The second Use of Instruction . Secondly , this should teach us not to ●ourn immoderately for the dead , as men ●ithout hope , since when Christ comes again , ●e will bring them with him , see 1 Thess . 4. ●4 . This should teach us also to strengthen ●ur faith in this Article of Christianity , ●ere being nothing that seems more im●robable to the eye of humane reason , ●en that the body should be raised again ● life , after it hath lain along time rotten ●nd putrified in the grave . 3. And that we may be fully assured ●ereof , we must do three things , 1st . We ●ust pray to God for his spirit as the pledg ●it . 2dly . We must labour for a true and lively faith in Christ who is the Resurrection , and the Life , and in whom , whosoever believeth he shall not dye ; John 11 ▪ 26. 3dly . We must be sure of the firs● Resurrection , that the Body be dead i● respect of sin , and the Soul be raised up t● a lively care of newness of life . Shall we believe that they will raise our bodies , an● shall we doubt whether he will give us foo● and rayment ; and bring us out of danger , and distresses , far be it from us ! Bu● rather let us believe his promiss though there be never so gre●t unlikelyhood o● the accomplishment in respect of outward means , and apearance . Thus di● Abraham the Father of the faithful . Rom ▪ 4. 18. and so must we also if we would b● reputed the true children of Abraham . The third Use of Consolation . Thirdly , this may serve to comfort u● against the natural fear of Death , for ●● there be a Resurrection of our bodies a●ter this life , then Death is but a passage ▪ or middle way from this life , to eterna● life . If a begger should be commanded t● put off his old rags that he might be cloathed with rich and costly garments ; would ●e be sorry because he should stand naked ● while till he were wholy to be stript ●f his rags ? No suerly , Well , thus doth ●od when he calls a man to death he , ●ds him put his old rags off him , and ●orruption , and be cloathed with the rich ●obe of Christs righteousness , and im●ortal glory , 2. Cor. 5. 1. Your mortal Bodies . Doct. 2. In that the Apostle sayth , ●at the Lord shall quicken our mor●al bodies , ( that is the same that now ●●e mortal by reason of sin ) I note in the ●ext place to our comfort . That the same ●odies that now we carry about with us shall ●● raised up , and none other for them , the ●●me I say in substance , and the same in ●umber . Sim. For as the wheels of a Clock being ●ken in sunder , and the joynts thereof ●ade clean , when it is joyned , and set ●ogether again is the same in number : so ●●all the Essence , and substance of mans ●ody be all one , which ( though disolved ▪ ●●all again be joyned together of God , ●nd shall rise again , the infermities thereof ●eing done away . The Lord keepeth all the bones of the Saint ( saith David ) there shall not one of them b● broken , Psal . 34. 20. And the holy man Job is bold to say : my self shall see him , and mine eyes sha● behold him , aud none other for me , Job . 1● 27. see also concerning this Matter i● 1 Cor. 15. 25. Reas . 1. Because God hath consecrate● bodies of the faithful to be temples unt● himself , 1 Cor. 3. 17. 2 Because Christ whose members w● are , and to whose body our bodies shal● be conformed , recieved again that body which he carried about with him , Joh● 2. 19. 3 Because every one shall bear in hi● body that which he hath done , be it goo● or evil , 2 Cor. 5. 10. 4 The justice of God requireth , it shoul● be so ; For as Turtullian very well to this purpose , Absurdom est , & Deo indignum ●● haec quidem car● lanietur illa vero coronetur ▪ It stands not with the Justice of God tha● our body should be torn in suffering , and another should receive the crown . Shall the body of Paul be scourged , and ●nother for it be glorified ? shall Paul ●ear in his Body the marks of the Lord Jesus , and not bear in the same body the crown of his glory ? far be it from us Be●oved , that we should think so . But though the same body shall be raised , yet we are to know ; that new faculties shall be added to it . I say it shall be endowed with new qualities in the Resurrection . For as the Apostle saith , God shall change our vile Body , that it may be made like unto his glorious body . Philip. ● . 21. Now if any desire to know wherein this glory shall consist ; I answer breifly in these six things , which shall befall our bodies at the Resurrection . First , the first is Immortality : so as they can never die again ; for as the Apostle ●aith , this mortal must put on Immortality , 1. Cor. 15. 53. Second , Is Incorruptibleness . They shall never be inclined to putrefaction , or any corruption . So saith the Apostle , this corruptible must put on incorruption , see the place before alleaged . Thirdly , Spiritualness : It is sowen a natural body , it is raised a spiritual Body , saith the Apostle , vers . 44. Spiritual I say n● in essence , and substance : but in cond●tion , or quality . See vers . 4. 17. Fourthly , Strength . For it is sowen weakeness , but shall rise in power . vers . 43. Fifthly , Perfection . For in the Resu●rection all defects , and deformities shal be done away , and the body shall arise i● perfect beauty . Sixthly , Shining , and Splendor . For th● Bodies of the Just shall be cloathed wit● heavenly glory , and divine Beauty a with a robe . Then shall the Just Men shin● as the Sun in the Kingdome of their Father Matth. 13. 43. And they that turn many a righteousness shall shine as the Stars for ever and ever , Dan. 12. 3. 1. Use . Confut. This may serve first to confute the Maniches , who affirmed that the Soul should put on new bodies i● steed of the former . By that means making a creation of new bodies , not a Resurrection of the same . 2. Instruct . This should teath us to be willing to lay down our bodies ; for why should any be unwilling to die , that is assured he shall rise again to an immortal glorious , and happy Life . Secondly , this should teath us to take ●eed how we lay down our bodies , seeing ●hey shall be raised to Immortality at the ●ast day , that we sin not against them ●s those do that defile their bodies , that ●hould be prepared to Immortality , with ●horedome , drunkenness , and such like ●ncleanness : but rather this should make ●s carefull to possess our Vessels in holiness , ●nd in honour , as the Apostle speaks 1 ●hess . 4. 4. And to use our bodies , and ●very part , and member of them as in●●ruments of righteousness of Gods glory , ●nd of doing good in every one of our ●laces , and callings whereunto God hath ●alled us . For why Beloved ? Consider of it I be●eech you ! We must one day see the Lord ●ith these very eyes , that now we carry ●bout us : and how shall we be able to ●ook on him with defiled eyes ? How then ●all the adulterous eye , the coveteous ●ye , the envious eye , the haughty , and ●ornfull eye , be able to look God in ●e face ? We commonly say of a man that hath ●one some vile notorious wicked act , that ●en take notice of , and cry shame upon ▪ he will never be able to shew his face amongst honest men again ; and how do we think that a wicked profane wretch : a filthy adulterer , a common blasphemer , a beastly Drunkard , a cursed Usurer , or the like , shall be able to shew his face before the most great , and glorious Majesty of God ? who hath pure eyes , and cannot behold iniquity and sin ? Every one , be he never so wicked , and vile ( whether he will or not ) must one day appear before the Lord face to face . Then those eyes of thine , that now perhaps are full of Adultery ( as St. Peter speaks ) and cannot cease to sin : The ears that now are opened to receive false , and scandalous accusations of thy brethren : the mouth that now can power out nothing , but cursing , and bitterness ; rotten , and filthy speeches : the hands that are now defiled with filching , stealing ; and taking of cursed interest mony ; and the feet that are swift to shed innocent bloud , shall come before the glorious presence of the Lord. Then that body that now thou abusest to filthiness , and hast made a monster by thy disguised attire , and wearing of new fangled fashions , shall be presented before the Lord , the righteous Judge of all the World. And then thou wilt wish that the hils , and mountains would fall on thee and cover thee from the glorious presence of him that sitteth on the Throne , and from the wrath of the Lamb , but all in vain . O that every Wicked wretch would consider of this , and lay it to heart , that these very eyes , and no other , shall one day see the Lord , that so he might in time prepare himself to meet the Lord. For assure ourselves , that without holiness , no man shall ever see the Lord to his Comfort , Heb. 12. 14. And since the bodies of the Saints shall be raised up to such glory ( as hath been shewed ) this should teach us also to live here on earth as those that do believe , that there shall be a glorious Resurrection . Thus we should be stedfast , and unmoveable in all conditions of life . We should live as men devoted wholy to the service of Christ , whose we are both in life , and Death . We should strive to abound in the work of the Lord , rousing up ourselves to the care of well doing , studying to keep a conscience voyd of offense toward God , and man. Nay our minds should run on that time , our hearts should be affected with it , and our conversation should be in Heaven . We read of St. Hierome , that this saying ran in his mind , and sounded always in his ears : Arise ye dead , and come unto Judgment . And this always to be sounding in our ears , and our thoughts ought to run upon it , to this end , that while we have time we may prepare ourselves to meet the Lord at the last day . 3. Use of Consol . Thirdly , here is matter of consolation to all the children of God ; and the consideration thereof may serve to fill the hearts of Gods chosen with most sweet , and comfortable refreshings , and that in many regards . For first , wheras the Godly are subject to manifod afflictions , and miseries of this life , here they may find a sufficient stay to quiet , and calm their minds , if they consider that after this short life is ended , there will ensue a glorious Resurrection . Thus we see the holy man Job in the greatest extremity of all his misery , made this the Comfort to his soul , that one day he should rise again in which he should enjoy the glorious presence of his Redeemer : See Job . 19. 26. Secondly , it may Comfort the Saints of God against the persecutions of the body ; yea , and death it self . We read of the Saints of God in the days of Antiochus , that they were racked , and would not be delivered , and why so , because they looked for a better Resurrection , Heb. 11. 35. No doubt but they counted the Redemption from the rack a thing much to be desired ; yet , they knew that the Redemption from Hell , and the Resurrection to eternal life was much more to be sought for , without which condition they would not be delivered , and no marvel , for what though the rack might rend their flesh , and disjoint their Lims ? yet they knew well enough , and were fully assured that at the Resurrection , all should be conjoined , and perfected again . The EJACULATION . GOod Lord , let us when we die , sleep in Jesus , that we may obtain a Glorious Resurrection , when this World shall have an end ; for though we are , as we have heard , but enlivened Dust , gilded peices of Clay , sinking Bubbles , and dying shadows , yet these dying Bodies of outs shall at the last day ( when the Trumpet shall ▪ sound arise ye Dead ) enter into Eternal Glory , or Everlasting Peace : Oh let us consider how glorious a Creature man was , when he first came cut of his Creators hand , for thou didst make him but a little lower than the Angels , thou didst crown him with Glory and Honour , thou didst make him the very Summons and Epitomy of the whole World ; he was made the very Master-peice of all thy works , the very Flower and Miracle of Nature ; he was even then a small draught of the divine Nature , and a bright Beam of the increated light : But how Glorious indeed will he be , when he shall be raised at the Resurrection , and shall shine as a resplendent Sun in the Firmament of Glory . Good Lord , therefore let us not be strangers to the relish of Heavenly things , but let us live as those who hope to be Heirs of Eternal Joys when this World shall have an end . Let us look up to God , and let us look out to Eternity , let us consider that our hastening Time will soon have an end , and we shall never more be trusted with another space of Time to prepare us for Heavens Glory . Oh , let us not therefore set our affections upon any things , which we can carry no further with us then the Grave , but let us live in a daily serious beleif , and in a joyfull expectation of that endlest Glory , and that Glorious Resurrection , which will be the Portion of all those , who live in the Love , and die in the Faith of our Lord Jesus , for thou hast promised a Glorious Resurrection to them that sleep in Jesus . AN ELEGY Upon the Reverend , Mr. John Dunton , Author of the House of Weeping . LIKE a bright Lamp , whose mounting Flame aspires , To its Original , those Heavenly Fires : Till the fomenting Oyl consume , it turns Twinckling to Ashes , and no longer burns : So his Divine● Soul , though clos'd within An interwoven case of flesh and sin , Mounts to its pure Original , and strives By lighting others to amend their lives . 'Till nature quite extinct with fixt desires Of Heavens Enjoyments , his blest Soul expires . Farewel dear Sir , had powerful art a Charm , To snatch your Life from Deaths surprising Arm , We would not fail to re-imbarque your Spirit , Gon to possess what Glorious Souls Inherit In highest bliss ; ( that sweet Christaline Iste . ) Where God and Saints for ever , ever Smile . T is lovely to be Humble , Faithful , Kind , This was the Emblem of the Authors mind . Who 's soar'd aloft ( leaving Earths dusty Round , Where sweetest Joys in one ill hap are drown'd , ) To those Harmonious Orbs , where now he sings Melodious Anthems to the King of Kings , Where , in the glit'ring Rank of Angels bright , He took his place with radiant Sons of light ; His race was long , and nimbly he did run , To reach Heavens Glory by that Setting Sun , ( Which guilds the Spheres , which garnisheth and braves The lower World ) which scores us out our Graves , And being gon to th'place his heart design'd , He here hath left a Weeping House behind ; Which dolefully , like a loud Passing-bell , Rings out to th' World the Authors last Farewel O. O. An EPITAPH upon the Author of this Book , Mr. John Dunton , who was Interred in the Chancel at Aston-Clinton , Novemb. 9th . 1676. IN spight o' th' Grave , bright Saint thou shalt survive , Our grateful Age will keep thy name alive : Heav'ns great Ambassador , on Earth thou 'st lain , The League being struck , Heav'n call'd thee home again . Yet Death hath left of thee ▪ Great Soul , behind So much , that we our loss shan't quickly find . Nor can thy Name a dull Oblivion know , Thy Works will an Eternity bestow . O're Time and Fate thou l't an Ovation have , And now dost Triumph over Death and Grave . S. A. FINIS . Death-Bed THOUGHTS . The PROEMIUM . BVT Oh my Soul ! What ails thee to be thus suddenly backward and fearful , no Friend hath more freely discours'd of Death in speculation ; no Tongue hath more extolled it in absence . And now that it is come to thy Bed-side ▪ and hath drawn thy Curtains , and takes thee by the hand , and offers thee service , thou shrinkest inward ; and by the paleness of thy Face , and wildness of thine Eye , bewrayest an amazement at the presence of such a Guest . That Face which was so familiar to thy Thoughts , is now unwelcome to thine Eye . I am ashamed of this weak irresalution . Whitherto have tended all thy serious Meditations ? What hath Christianity done to thee , if thy fears be still Heathenish ? Is this thy Imitation of so many worthy Saints of God , whom thou hast seen entertain the violentest Death with Smiles and Songs ? Is this the fruit of thy long and frequent Instruction ? Did●● thou think Death would have been content with words ? Didst thou hope it would suffer thee to talk , while all others suffer ? Where is thy Fath ? Shall Hereticks and Pagans give Death a better welcome than thee ? Hath God , with this Serjeant of his , sent his Angels to fetch thee ; and art thou loath to go ? Rouse up thy self for shame , O my Soul ! and if ever thou hast truly believed , shoke off this Vnchristian diffidence , and address thy self joyfully for thy glory . All motions tend to rest . Return then to thy rest , O my Soul ! for God hath dealt bountifully with thee . But Lord spare me a little before I go hence and be seen no more , that my DEATH-BED THOUGHTS may be all imployed in the Contemplating of that Eternity into which I am now a launching . Sect. 1. The Daily Remembrance of Death . HAppy is he , who always , and in every place so lives , as to spend his every last moment of Light , as if day were never to return . Epictetur most wisely teaching this ; Death , saith he , and Banishment , and all that we look upon as Evils , let them be daily set before thy Eyes : but of all most chiefly Death . So shalt thou think upon nothing that is too low , nor too ardently covet any thing . Miserable diminitive Mortals , wherefore d' ye teach long Hopes ? Wherefore d' ye undertake such a vast heap of Business ? That shall be perhaps to Morrow , a meer Spark and Ashes . Walk curiously , O Man ! That dismal Goddess continually hovers over our Heads ; and waits for the last Sands of our Lives Hour-glass with an unwearied and never-sleeping Eye ; and wilt not thou watch after her ? What e're beginning has , an end doth fear . We all must go , Old EAcus within those shades below Whips on the Moments that protract us here . Nor can any Age struggle with Death . As soon as we are Born we are subject to that Tribute ; and are the Stipendiaries of Death . — When first our trembling sight Beholds the dazling Beams of unknown light . Then we begin to die . The same Death menaces the Queen , that threatens the Handmaid . Therefore believe every day that shines to be thy last . Say every Evening , this day I stand at the Gate of Eternity . Sect. 2. The remembrance of Death is a powerful Remedy against all Sins . THE serious remembrance of Death shakes off all sense of pleasure , and turns Honey into Wormwood . The Expectation of Death , saith Chrysostom , suffers us not to be sensible of the Delights and Pleasures we injoy . And indeed what is it not able to do , when consider'd not only in the Extremities of the Fingers , and as it were in the Hair , but over the whole Body . Death spares no Age , nor no Degree of Dignity . Here dies a young Man , there an Infant , there an old Man. Another by Poyson , or a Fall , another by a slow Rhume , another by a quick descent of Humour ; here lyes another oppress'd with a mighty Shower , or the Waves , there lyes another struck with Thunder . Among so many doubtful , so many various , so many sudden Accidents , what security , or what mind to sin among so many Incertainties ? Therefore , since we daily die , think upon the Hour-glass , whether the old fashion'd one running Water , or the new one running Sand. Do ye not find that by dropping of the Water , and the passage of the Sand the upper Glass empties and the lower Glass fills ? Consider that it is so with Life , every moment something slides away , the present Life empties , and flows into another . Nothing is here safe ; not the Hour of the Hour , nor the Moment of the Moment . Happy he , to whom every day is the last ; more happy he , to whom every Hour ; most happy he , to whom every Moment is the utmost period of his Thoughts . He will abstain from the wickedness of his hands who believes every Hour decreed , every Moment his last . O vain Hope ! How many dost thou deceive ? How many , to whom thou promisest old Age , dost thou cut off in the midst of their Course ? Believe therefore that may happen to thee , which happ'ns to many . How many has Death prevented in the midst of their wickedness , and cut off half the Crime ? How many fall with a revengeful Mind , though with an Innocent Hand ? How many snatch'd away in the attempt , have receiv'd the reward of their Impiety ? Many in the very Moment of a wicked Action begun , have been forc'd to leave their ill designs unfinish'd . What if thou shouldst be in the number of those ? What Hour or Moment is more certain to thee than to another ? Now who can expect a Crime from such a Thought , as with the Crime expects Death , and with Death , Punishment . No prudent Man plays or sports in the midst of a Storm . No Man at the brink of a Precipice meditates mischief . No Man is merry unarmed in the midst of his Armed Enemies . More stupid is he , whom the perpetual fear of Death , when every Hour is doubtful , every Moment uncertain , dares those things that procure an unhappy Death to Eternity . O Fools ! Whither do we run to be punish'd for ever ? Wherefore do we not follow the Council of the Son of S●ras ? In all thy work , saith he , remember thy last , and thou shalt not sin . Sect. 3. The end of a good Life is all . Out of Seneca . TELL me , my Dear Seneca , whom Pliny with an Elogy to be envy'd calls the Prince of Learning , tell me what thou thinkst of Death , especially immature ? Heark'n Youth , give ear complaining Age ; like a Comedy , so is Life , which it matters ●ot how long , but how well it is acted . It imports not where thou mak'st an end , leave o● where thou pleasest , only put a good period . No other is the Opinion of Epictetus . Remember , saith he , that thou art the Actor of the Fable , as the Poet directs . If short , of a sh●●t ; if long , of a long Fable . No otherwise , said Varro , They live not best , who live longest , but they who live most uprightly . Most plainly so it is ; it matters not , where , when , or how we end . When God please ; we must die ; but let us put a good period to our Lives . Sect. 4. All Men , no Men. Out of Arbiter . Heu , heu , nos miseros , quam totus , Homunicio nil est . Alas ! What miserable things are we , The frame of Man is only Vanity . VErily so it is . But alas by much the more miserable , by how much the less we acknowledge our selves to be so . The whole little Man is nothing , as the ancient Satyrist well observes ; but if I may dare to say so , then he begins to be something , when he knows himself to be nothing . O Man , know thy self and be wise . For Death equals Lillies with Thorns . O miserable and vain Men ! What are we ? Learning and Fame are Smoak . We Dust , that meer Opinion , the other Wind , And we that are alive , vigorous and flourishing , shall shortly be reduced to say , We have liv'd . This single Exit all Men make . Our Life decreases by increasing ; and the very day we breathe in we divide with Death : For every day some part of our Life is diminish'd . As the last drop does not empty the Glass , but what flow'd out before , so the last moment does not alone bring Death , but only consummates our Being . Sect. 5. Mortals are of one little Day . THE day Lilly is a Flower , whose Beauty perishes in a day . There is also a Bird haunts the River Hypanis , called Haemerobios , or the Bird of one day ; ending its Life the same day that it begins ; dying with the dying Sun , and travelling through the Ages of Childhood , Youth and Old Age in one day . In the Morning it is hatch'd , at Noon it fluorishes , in the Evening it grows old and dies . But this is more to be wonder'd at in that winged Creature , that it makes no less provision for one little day , than if it were to live the Age of a Crow or a Raven , To this little Animal the Life of Man is most fitly to be compar'd . It inhabits by the River of gliding Time : But more fleet than either Bird or Arrow . And often only one day determines all its Pomp , oft-times an Hour , and as often a Moment . Wherefore then do we think of Years and Ages , frequently no longer had then Flowers , or the shadows of Flowers ; or then any thing , if any thing can be , more short and fading than those Flowers . It is a wonder greatly to be admir'd , that this swift Brevity of Life should be divulg'd by all the Prophets , be confirm'd by the Writers of all Ages , and yet that miserable Men should be deaf to all their Exclamations . Ezechias cries out by Isaiah the Prophet , From the Morning till the Evening thou shalt conclude my days . The Royal Psalmist cries out , My days have past away like a shadow . Josiah the King cries out , Man springs up like a Flower , and is trod down , and vanishes like a shadow . Behold Man is like a Bubble ; all thy Life is the flight of a shadow . Canst thou then dream of any Mansion or Abiding place here ? Wherefore dost thou covetously scrape together ; wherefore dost thou scrape and rake , as if to live the Age of Nestor . Death is at thy Back , Thou shalt go hence , before thou fear'st thy departure , unless thou art afraid betimes . Make haste , Eternity is at hand . Sect. 6. The same is deliver'd with greater Confirmations . THE Life of no Man is otherwise than short ▪ but the shortest of all is their Life , who forget what is past , neglect the present , and are in no fear of the future . Most excellent is the saying of Job , they that saw him shall say , where is he ? Like a fleeting Dream he shall not be found , ( yet Dreams are vain , and nothing swifter than flight ) he shall pass away like a Nocturnal Vision . My days , saith he ; were swifter than the Racer , they fled away and saw no good , ( this said the most Wealthy of Men. They took their flight like Birds carrying Apples , like an Eagle flying to his prey . Because we are of yesterday and understand nothing ; because our days are like a shadow upon the Earth . Truly , our days are but a shadow upon the Earth ; and there is no delay . We Banquet and Revel , and there is no delay . We indulge to sleep , and snore till Noonday , and there is no delay . Prodigal of our time , we go to Plays , and invent voluptuous ways of Idleness , and yet there is no delay . Our years pass , glide and fly away . No Man has so much the favour of Heaven as to promise himself to Morrow . Thus while we dream , we pass to Eternity , either the Celestial or the Infernal . It was an excellent saying of Suidas , Oh Mortal ; but of one little day , that only know the present , not foreseeing future things , consider that Eternity to which ye are going . Sect. 7. The Hope of Long Life and VVishes are vain . WHat shall I do , said the Rich Man in his Heart , because I have not room for the Fruits of my Land ? I will do this , I will pull down my Barns and Build bigger . Miserable Soul , alas ! Thrice miserable ! Wilt thou inlarge thy Barn ? To Morrow the Grave shall be thy Habitation ; Oh that it prove not Hell. This Night thy Soul shall be taken from thee , and who shall inherit what thou hast scrap'd together ? Thy Vertue , if thou hadst any ; thy Vices shall go with thee . Neither shalt thou take with thee any other Companions hence ▪ Most like the Fate of this Rich Man was that of Senecio in Seneca , who considering this fleeting Life of ours which we enjoy at Mercy , Every day , saith he , every hour shews us what nothings we are , and by some new Argument still admonishes us of our frailty , while they compel us covetous of Eternity to look after death . Senecio Cornelius , a Roman Knight , a Man of extream sragality , no less careful of his Patrimony than of his Body , when he had sate all day till night by his friend sick a Bed beyond all hopes of recovery , when he had Supp'di well and cheary , was taken with a violent Distemper the Quinsey , scarcely retained his Breath within his contracted Jaws till Morning , so that he deceas'd within a few hours , after he had performed all the Duties of a sound and healthy Man. He that turn'd and wound his Money both by Sea and Land. He that left no sort of Gain un●ry'd , in the very Flood of his Prosperity , in the very Torrent of his over●lowing heaps expir'd . Thus it happens that when men most spend their time in toyl they spend their last Breath : Like the Winds , that when they blow most vehemently , loose their force , most quickly then allay'd , when they have rag'd most furiously . The most admirable Job , almost by way of complaint interrogates the Diety ; And dost thou so soon cast me down ? Learnedly Tertullian and truly thus , saith he , The Sailing Ships , free from the Capherean Rocks , not tost by Tempests , nor tumbl'd by the vast Waves , but steering with a flattering gale , making swift way , on a sudden with one ▪ sh●g ▪ loose all their hopes of safety . No other are the Shipwracks of Life , and the Calm Events of Death . How stupid a thing then is to dispose of Age ? We are not then Lords of to Morrow . How great is ▪ the madness of those that commence long hopes ? I will buy , I will build , I will sell , I will appoint , I will bear honours , and then I will repose my old Age in seisure . But all things , believe me , are uncertain to the Fortunate . No Man can promise himself any thing of what is to come . What we enjoy s●●ps through our hands ; that very Hour a chance may happen and disappoint all . We propose to our selves long . Voyages and tedious stays e●re we return to our Countrey : Affairs of War and Council , slow Actions , prolix Business , a long S●ri●s of Toyl , Labour , and Employment . We begin Suites , hoping the long Life of Nestor , and the Fortune of Metellus . When in the mean time Death is at our Elbow , and from the Precipice of Life throws us headlong into the Sea of Eternity . Sect. 8. Man is Dust . REmember Man , that thou art Dust , and to Dust shalt return . This sad Verse our Mother the Church repeats , when she covers the Heads of her Children with Dirt ; and admonishes ●s of our Mortality , at the same time , when we least think of it . Herein the Church imitates the Eagle . Who when she would encounter the Hart , shakes the dust which she has gather'd upon her Wings into the Hart's Eyes , and fixing her Talo●s between his Horns , she claps his Head with her Wings , till he fall headlong from some Precipice . Thus the Church surprizes Man running into forbidden Impiety , as it were in the mid way , and strews his Head with this Funeral Powder . The same thing says the Priest at the Interment of the Body . Remember , saith he , O Man , that thou art but Dust , and to Dust thou shalt return . This he speaks not to the Dead Corps , but opportunely and in its place to those that stand about the Grave . Philip of Macedon was wise in this , who daily admonish'd by that Verse , ( Philip , thou art but Man ) carry'd himself more moderately . But the Cranes teach us these things . They when they keep their watch in the Night , hold a Stone in one of their Feet , which falling from them when they fall asleep , accuses them of carelesness by the noise . The same Birds when they cross the Sea , carry Sand in their Throats . The Grave-stone taxes Men of Vanity ▪ and the dust that covers them . The Calf which the Hebrews worshipp'd was a Golden one , ▪ but reduc'd into Powder ▪ Nebuchadnezzar's Image was terrible to behold , but broken with the Fall of a Stone . The Apples of Sodom are fair to sight , but being broken they fall to dust . Man swelling in his Pride , boasts his Fortune and his Riches ; yet all his Vanity must be crumbled into Ashes . This is the beginning of Humane Pomp , and this the end . Therefore do what is to be done , Eternity is at hand . Sect. 9. Man truly Miserable . 'T IS hard to say whether Nature be a better Mother to Man , or a more cruel Stepdame . In the first place one Creature among all the rest she cloaths with the spoils of others . The rest she covers variously with Shells , Rinds , Hides , Thorns , Wooll , Bristles , Hair , Feathers , Scales , and Fleeces . Frunch and Trees ▪ with Bark , which sometimes proves a double safe . guard against Cold and Heat . Only Man she produces naked , and throws him upon the bare ground to weep and wail , while no other . Animal is born to Tears , in the very dawn of Life . No sooner Man is Born , but he becomes a Captive with all his Members ty'd and bound . A crying Creature Lord of all the rest : Yet there , he lyes with Feet and Hands fast Chain'd . He begins his Life with Capital punishment , only for one fault , for being Born. What Madness is that in those , who from such beginnings as these think themselves Born to Pride . The first hope of strength , and the first office of time makes him like a four-footed Beast . When is Man able to go ? When to speak ? When are his Teeth prepar'd for Food ? How long remain these Symptoms that betray him weak beyond all other Creatures . Now so many Diseases ; so many Remedies , as often vanquish'd by new and unknown Diseases . We find other Creatures how quickly they perceive their own Natures , and presently some swim , others walk , some fly , others creep . But Man knows nothing without teaching , not so much as to go , to speak , or feed himself : Briefly , he does nothing naturally of himself , but cry : Only to one Creature crying is natural ; to one Creature Luxury , to one Ambition , to one Avarice , to one Superstition , to one an Immense desire of Living . Yet is the Life of no Creature more frail , the Lust of no Creature is more , the fear of none more confus'd , nor the fury more vehement . Lastly , all other Creatures live quietly with their several kinds , they congregate together , and oppose their Enemies : The Lions Fight not with Lions , no● do Serpents Serpents bite . Nor do the Monsters of the Sea prey but upon various kinds ; but Man's chiefest Mischiefs proceed from Man himself ▪ Sect. 10. VVhat then is Man ? IF we believe the Ancients , Man is the Sport of Fortune , the Image of Inconstancy , the Mirror of Corruption , the Spoil of Time , the Slave of Death , a walking Sepulcher , the Figure of Frailty , a thin Shadow , a meer Dream , a Breathing Carkass , a living Death . If thou askest Seneca , What is Man ? He will answer , A weak , frail , naked Body , naturally unarmed , needing the help of others , liable to all the Injuries of Fortune , the Food of every wild Beast , a Victim to the Stronger ●●c . If you ask the Sacred Writers , Man is the Bait of Worms , a Skin full of Dung , the Sport of Calamity , a Pattern of Imbecility ; he is a flying Post , a sailing Ship , a Bird upon the Wing , a vanishing Smoak , a light Froth , a scale of Envy , the drop of a Bucket , the turn of the Balance , a drop of Dew before Morning , the Guest of one day , a Flower , Grass , altogether Vanity , Dust and Ashes , Emptiness and Nothing . And yet we little Miserable Animals compile vast Nomenclators full of specious Tities ; we ambitiously desire great Names , and without any prejudice to our Ears , we hear the Titles of Magnificent , most Illustrious , Happy , Pious , most Potent , most August , most Invincible , the Best , the Greatest . What can we do more , unless we should imitate Sapor King of the Persians , in an Epistle , which he thus began to Constantine the Emperor . Sapor King of Kings , Companion of the Stars , and Brother to the Sun and Moon , to Constantine my Brother wishes Health . Or rather , let us borrow Names from the Bisnagentian King , who was wont to be Saluted the Bridegroom of good Luck , the God of great Provinces , the King of most Potent Kings , Lord of all the Armies of Horse . The Master and Teacher of those that understand not how to speak , Emperor over three Emperors , Conqueror of whatever he saw , Preserver of his Conquests , whom Eight parts of the World sear ; a Knight to whom there is none to be compar'd , a Vanquisher of every one that boasts in Strength , the Hunter of Elephants , Lord of the East , South , North , West , and Sea. All this Peter Irricus relates . Are here Titles enough ? If you please let us add a Series of Eulogies , which the Soldan set● before his Epistles in this Order . Omnipotent Salmander before Carthage , Lord of Jordan , Lord of the East , Lord of Bethlehem , Lord of Paradise , Praefect of Hell , Supreamest Emperor of Constantinople , Lord of the Dry Fig , the Lord by whom the Sun and Moon steer their Course , Protector of John the first Priest , Emperor , King of Kings , Lord of the Christians , Jews , Turks , the God's Friend . In a Style not much unlike to this , Solyman wrote to our Caesar : To Charles the Fifth always most August Emperor , Solyman his Contemporary , sprung from the Victorious and most Noble Family of the Ottomans , Emperor of Trebizond and Constantinople , Lord of the World , and Conqueror of the Earth , &c. What would ye have more ? O truely Splendid Misery ? O Ashes and Nothing ! O Vanity of Vanity ! Most shameful is that Ignorance , when Man forgets himself to be Man. Sect. 11. To the Haters of Funerals . HEnce therefore not Men , but Kites , which though most Rapacious , and always hungry , yet never taste any or prey upon Funeral Diet. You though most curious in other things , will hardly be perswaded to touch any thing that smells of the Coffin or of Embalming . More grateful to you is any Supper under any Tree . than a Banquet under Yew or Cyprus . All the Preparations of Libitina you perfectly hate , desiring nothing more than utterly to abolish the remembrance of Death . But here behold the Delirium that possesses ye , when the Sacred Letters clearly admonish us , that it is better to go into the House of Mourning than of Feasting But you had rather do any thing else than piously mourn , and remember Death . But beware that while ye dread a short mourning , you are not forced to wait Eternally . Sect. 12. Our Life is but a Life of Tears . EVery one of us , saith Cyprian , when he is Born , and receiv'd into the Inn of this World , begins his Journey in Tears . Every one may say of himself . As I began , in Tears I end my Life , For all my Life is but a Mourning strife . Thus all begin , thus all Men end their years ; When Born they weep , and Die expending Tears . Thus in those Tears , as in a Shipwrack found , In his own Waves each single Man lyes drown'd . He 's only blest that so doth pass the Frith , To have no cause of weeping after Death . Wouldst thou have an Abstract , an Epitome of all Humane Life ? Daniel the Archbishop and Elector of Mentz in Germany , in a little Book of Prayers wrote with his own hand these Precepts of Living . 1. Life short . 2. Beauty deceitful . 3. Money flies away . 4. Empire envy'd . 5. War pernicious . 6. Victory doubtful . 7. Friendship fallacious . 8. Old Age miserable . 9. Death happiness . 10. Wisdom , Fame Eternal . That Heavenly Wisdom that brings us to Kingdoms never destitute , never to be invaded , eternal . Sect. 13. God the Comfort of our Tears . ACknowledge the voice as well of the Comforter , as of the Promiser . With him I am in Tribulation , he shall deliver me , and I will glorifie him . And this truely , for God is at hand to those that are afflicted in Mind , and will save the humble in Heart . Concerning these Promises St. Austin has been perspicuous . Fear not , saith he , when thou art in Affliction , lest God should not be with thee : God is present with those that are afflicted in Mind . He assists in the Conflict , ( consider ) who proclaim'd the Conflict . God does not so behold thee striving for the Race , as the people look upon the Chariot Driver . They can shout and bawl , but know not how to help . They can prepare the Crown , but cannot afford strength . For Man is but Man , and no God. And perhaps , while he looks on , he labours more as he sits , than the other in the Contest . God when he beholds his Wrastlers , assists his Invokers . For the voice of the Wrastler is in the Psalm . If I said , my foot was mov'd , thy Mercy shall assist me . Therefore when thou beginst to be afflicted , summon up thy Faith , and thou shalt know the Vertue of it ; for he will not forsake thee . But thou therefore thinkst thy self forsaken , because he does not deliver thee , just when thou wouldst have him . He deliver'd the Children out of the Fire . He that deliver'd the three Children , did he desert the Maccabees ? Far be any such thought . He deliver'd both these and them . Those Corporally , that unbelievers might be confounded ; these Spiritually , that the Faithful might imitate . For the Lord is at hand to those that are afflicted in mind , and shall deliver the humble in Spirit . God is above , the Christian beneath ▪ If he would that the high God should be near him ▪ let him be humble . Great Mysteries , my Brethren , God is above all things . Dost thou exalt thy self ? Thou dost not move him . Dost thou humble thy self ? He will descend to thee . Therefore invoke to thy Aid this most faithful Assistant ; he will be present , at one sigh , so it be serious . And God shall wipe away all Tears from their Eyes ; and there shall be no more death ; neither sorrow , nor crying ; neither shall there be any more pain , for the former things are pass'd away . Most truely said the same St. Austin , with how much sweetness does he bewail himself , that prays ! More delightful are the Tears of those that pray , than the pleasures of Theaters . Sect. 14. Our Nativity our Death . NOT the end of my Life , says the dying Theban but a more ample and better beginning . Fo● now , Fellow Soldiers , your Epaminondas is Bo●a● because he so dies . For why should we indulg● to human Grief , or envy the Gods , since they divide their Immortality between us . A Nation Bordering upon the Thracians , and i● Customs agreeing with them , has this one peculia● to themselves . That when an Infant is Born , th● Relations sitting about it , weeping and wailing en● merate the Miseries which the Child is to endur● On the other side , when a Man dies , they bury hi● with Joy and Exaltation , recounting from ho● many miseries he is deliver'd . Deservedly th● Notion claims to it self the Applause of Wisdo● who celebrate the Birth of Man with Tears , a● his Funeral with Pomp and Gladness . Therefo● disclaim the Natural Sweetness of Life that causes Men to act and suffer many shameful things ; and then the end of thy Life will be far more happy than the beginning . Wholesom was the Doctrine of the second Pliny , Therefore , saith he , many were of Opinion , that thought it best never to be Born , or immediately to die . Thus Sitenus , being tak'n by Midas , and ask'd , what was the best thing could happen to Man ? For a while stood silent . At length , being urg'd to speak , he answer'd , That the best thing , was never to be Born , the next , to die the soonest that might be . This I must not omit very wonderful , unheard of , and pleasant in the Relation . Lodowic Cortusius , a Lawyer of Padua , forbid to his Relations all Tears and Lamentations by his will. And desir'd that he might have Harpers , Pipers , and all sorts of Musick at his Funeral , who should partly go before , partly follow the Corps , and leaving to every one a small Sum of Money . His Bier he ordered to be carry'd by twelve Virgins , that being clad in Green , were to sing all the way such Songs as Mirth brought to their Remembrance ; leaving to each a certain Sum of Money instead of a Dowry . Thus was he Buried in the Church of St. Sophia in Padua , accompanied with a hundred Attendants , together with all the Clergy of the City , excepting those that were black . For such by his Will he forbid his Funeral ; as it were turning his Funeral Rites into a Marriage Ceremony . He died the 17th of July 1418. Admirable was the saying of St. Bernard , Let them bewail their Dead , who deny the Resurrection . They are to be deplor'd , who after Death are Buried in Hell by the Devils , not they who are plac'd in Heaven by the Angels . Precious is the Death of the Saints , as being a Rest from their Labours , the Consummation of Victory , the Gate of Life , and the entrance into perfect security . Apparently said the wise Hebrew , Better is the hour of Death , than the day of our Nativity . Sect. 15. Death every where . SEveral miserable People who deem it more convenient to die than live , torment themselves by what means to rid themselves out of the World. Whether to whet their Knives , temper their Poyson , make use of Ropes , or Precipices ; as if it requir'd so much Ceremony and Labour to dissolve and untye the weak knot that holds the Body and Soul together . None of these did Coma , the Brother of Diogenes need . His Soul shut close up in his own Breast found out the way , For a little study serves to retain that good , the frail possession whereof is shaken with the least puff of Violence . Death is every where , and lyes lurking in all places and at all times . Where-ever thou goest thou shalt find him prepar'd ; he is never unprepar'd , but meets thee at every turn . But when only Death is enough for one Man to desire , wherefore before the last Death , do so many Deaths assassinate miserable Man ; so that the Question may not be ask'd in vain . If all my Life makes but one little drop , Why then so many Death 's my Course to stop ? Hear St. Bernard , Let the continual Meditation of Death be thy chief Philosophy . And therefore variety of Death disturbs thee . Whatever happens to others , saith St. Bernard , may happen to thee , because thou art a Man. A Man of Earth Clay out of Clay . Of Earth thou art , by the Earth thou livest , and out of the Earth shalt tho● return , when that day comes that often comes , and perhaps may come this day . Certain it is , because thou shalt die , though it be uncertain when , or how , or where . Because Death expects thee every where , if thou beest wise , expect that every where . 'T is the saying of Annaeus ; Uncertain it is , saith he , in what place Death may expect thee ; therefore do thou expect Death in every place . Sect. 16. Death is at home to every Man. VVE trifle , and at distance think the Ill , While in our Bowels Death lyes lurking still . For in the Moment of our Birth-day Morn , That moment Life and Death conjoin'd were Born. And of that Thread with which our Lives we measure , Our Thievish hours still make a rapid seizure . Insensibly we die ; so Lamps expire , When wanting Oyl to feed the greedy Fire . Though living still , yet Death is then so nigh , That oft-times as we speak , we speaking die . There is a Fish in the Northern Ocean near Muscovy , which is called Mort. This Monster of the Sea has very great Teeth ; so that as Cardanus relates , the Handles of Swords are made of the Teeth . Every one of our Bodies is a Pond , O Mortals ! wherein we nourish this Fish called Mort ; and therefore not to be sought at such a distance from us ; Every Mans Death is at home . Sect. 17. Death Inexorable . THough Rocks be deaf ; and blind be Tygers rage , Though furious War'gainst Man the Billows wage ▪ Morsels will Tygers tame , and the soft Gale Of Western Winds upon the Waves prevail : But fier cer than the Waves or Tygers Rage , Deaths untam'd Fury no Prayers can asswage . The Parcae , to whose Distaffs , Spindles , Shears , the Ancients committed all the power of Life and Death , are inexorable , not to be mov'd by all the Supplication in the World. For when The Parce in their Order come , Beyond command there 's no delay , No putting off th' Appointed Day . There 's no beseeching those cruel Spinstresses : So precisely do they observe their day prefixed . According to this Conception Painters and other Artificers describe the Triumpher over all Human kind . For they Picture him without Ears ; as not hearing the Prayers of any ; blind also , as not moved with the Tears of any . He is Painted without a Tongue or Lips , that Men should not think to receive the least word of Comfort from him : He is Painted without Flesh , to shew that he wants all sense of Humanity . Only his Nerve , Arteries and Muscles , his Bow and Arrows , his Darts and Stings remain behind to strike poor miserable Mortals . And surely then , if ever he shewed his rage , and insulted over the World , when he assailed Christ himself the Son of God , the Author of Life , at what time the very Rocks wept , the Earth trembled , the Stars bewailed , the Sun grew pale , and Angels mourned ; acting a dismal Tragedy upon the Life of Life it self . Whoever thou art , if thou art a Man , Death will be inexorable to thee . Therefore be mindful of Death , the Hour flies ; from thence my admonition . Therefore is every day to be reckoned as thy last , and as the first of Eternity . Sect. 18. Most certain Death is most uncertain . WHat more certain in Human things than Death ? St. Bernard exclaims , What more uncertain than the Hour of Death . It sits at the Doors of old Men , and lyes in ambush for the young . Therefore , boast not of to Morrow , not knowing what to Morrow will bring forth . This the Venunian Lyrick was not ignorant of . Who knows whether the Gods to this days sum Will add to Morrow , though but just to come ? Most perspicuously saith St. James the Apostle , Go too now ye that say to day or to morrow we will go into such a City , and continue there a year , ●nd buy and sell , and get gain ; whereas ye know ●ot what shall be on the morrow . For what is ●our Life ? It is even a Vapour that appeareth for ● little time , and then vanisheth away . Whereas ●e ought to say , If the Lord will we shall live and ●o this or that . We shall all go , all — all — for we all die and ●●k into the Earth like Water , that never returns . ●either canst thou be ignorant that thou art so be●tten , as to remember that there is a Law set at ●e same time by the Nature of all things , both for ●ceiving and restoring thy breach . And as no ●an dies that has not lived , so no man lives that ●ll not die : Though when he shall die is uncer●● . And therefore Christ , stirring us up by a ●st faithful Exhortation , Take ye heed , watch ●d pray , for ye know not when the time is : And ●n repeating the same again , VVatch ye therefore , ●h he , for ye know not when the Master of the ●●e comet● , at evening , or at midnighe , or at the Cockcrowing , or in the Morning ; lest coming suddenly he find you . And what I say unto you , I say unto you all , VVatch. Sect. 19. Death to many sudden , to all unlook't for . VVHO will not stand upon his guard against the Efforts of Death that threatens us every Hour , who has appointed no time when he intends to meets us ? He creeps , flies , leaps upon us , with a tacit motion , a stealing pace , making no signs before hand , without any cause , without any caution , in sickness , in health , in danger , in security ; so that there is nothing sacred or safe from his clutches . Sound and merry was Tarquin , when he was choaked with a Fish-bone ▪ Healthy also was Fabius , when a little Hair that he swallowed with his Milk , cut the Thread of his Life . A Weezel bit Aristides , and in a moment of time he expired . The Father of Caesar the Dictator rose well out of his Bed , and while he was putting on his Shoes he breathed his last . The Rhodian Ambassador had pleaded his Cause in the Senate even to admiration , but expired going over the Threshold of the Court-house . A Grape-stone killed Anacreon the Poet , and if we may believe Luciar , Sophocles also . Lucia , the Daughter of Marcus Aurelius , died with a little prick of a Needle . Cn. Brebius Pamphilus , being i● his Pretorship , when he asked the time of the day of a certain youth ▪ perceived th● to be the last Hour of his Life . The Breath of many is in haste , and unexpected Joy expels it . A● we find it happened to Chito the Lacedemoni●● and Diag●ras of Rhodes , who embracing their So●● that had been victors at the Olympick Games , at the same time , and in the same place presently expir'd . Lastly , Death has infinite accesses , through which he breaks into our Houses . Sometimes through the Windows , sometimes through the Vaults , sometimes through the Copings of the Wall , sometimes through the Tyles ; and if he cannot meet with any Traytors either in the City or in the House ; I mean the humours of the Body , Diseases , Catarrhs , Pleurisies , and the like , which the makes use of as Ministers in his Councils . He ●tears up the Gates with Gunpowder , Fire , Water , Pestilence , Venom , nay , wild Monsters , and Men themselves as bad ; he leaves no Engines untryed to snatch and force away our Lives . Mephiboseth , the Son of Saul , was slain by Domestick Thieves as he was sleeping at Noon upon his Bed. Fulco , King of Jerusalem , as he was Hunting a Hare , fell from his Horle , and was trampled to death by his Hoofs , gave up the Ghost . Josias , of all the Kings of Judah , David excepted , for Piety , Sanctimony and Liberality the chief , was unexpectedly wounded with an Arrow and died in his Camp. The Holy Ludovicus in the 57th year of his Age , upon the African Shore , in the midst of his Army , the Pestilence there raging , died of the Distemper . Egillus , King of the Goths , a most excellent Prince , was killed by a Mad Bull , which the madder people , not enduring the seve●ity of his Laws had let forth . Malcolm the first , King of Scotland , after many examples of Justice , while he was taking cognizance of the Actions of his Subjects by Night , was on a sudden suffocated ▪ have not many gone well to Bed , that have been ●ound dead in the Morning ? Of necessity the Soul ●●ght to stand upon its guard . Vzza , a person of no small Note in Davids Lifeguard , when he attempted to stay the shogging Ark , as it was carry'd in Triumph to Jerusalem , was presently struck from Heaven , so that he died by the Ark. The hand of God arm'd a Lion out of a Wood against the Prophet , that had eaten contrary to his command . The sudden voice of Peter compelled Ananias and Saphira to expiate their Crime by as sudden a death , whose Souls the greatest part of Divines believe to be freed from Eternal Punishment thereby . But enough of Ancient Examples . In the year 1559. Henry the Second King of France was slain in the midst of his Pastimes and Triumphs and in publick Joy of the people . For while he Celebrated the Nuptials of his Daughter at Paris , in a Tilting , the Splinter of a broken Lance flew with that violence and pierced his Eye that he died immediately . In the year 1491. Alphonsus the Son of John the Second King of Portugal , being about Sixteen years of Age , a Prince of great Hopes and Wit , 〈◊〉 to Wife Isabella the Daughter of Ferdinand King of Spain , whose Down was the Ample Inheritance of her Fathers Kingdoms . The Nuptials were Celebrated with the preparations of six hundred Triumphs . Every Plays , Running , Racing , Ti●ting , Banquets . So much Plenty , so much Luxury , that the Horse-boy and Slaves glistered in Tissue . But Oh immens● Grief , hardly the seventh Month had passed whe●… the young Prince , sporting a Horseback upon th●… Banks of Tagus , was thrown from his Horse to th● ground , so that his Scull was broken , and 〈…〉 wounded to death . He was carried to a Fishe●… House , scarce big enough to contain him and 〈…〉 of his Followers . There he lay down upon a Bed Straw and expired . The King flies thither with t●… Queen his Mother . There they behold the mise●●ble Spectacle ; their Pomp turn'd into Lamentation , the growing Youth of their Son , his Vertues , Wealth , like Flowers on a sudden disrobed by the Northwinds blast , and all to be Buried in a miserable Grave . O the sudden Whirlwinds of Human Affairs ! O most precipitate Falls of the most constant things ! What shall I remember any more ? Basilius the Emperor was gored to death by a Hart , while he was entar gled in a troublesom Bough . The ancient Monument in the Camp of Ambrosius , near Aenipon●us , witnesses , That a Noble Youth , though under Age , set Spurs to his Horse to make him leap a Ditch , twenty foot broad : The Horse took it ; but the Rider and the Horse fell by a sudden , and almost the same kind of death . That the Spoils of the Horse , and the Garments of the Youth speak to this day . But this sudden Fate is common , as well to the good as to the bad , neither does it argue an unhappy condition of the Soul , unless any person in the Act of burning Impiety feel , himself struck with the Dart of Divine Vengeance . Such was the Exit of Dathan and Abiram , whom the gaping Earth miserably swallowed up , obstinate in their Rebellion against Moses . Such was the End of those Souldiers , whom for their irreverence to Elijah , Heaven consumed with Balls of Fire . Such was the End of the Hebrew , whom the Revengers Sword pass'd thorough , finding him in the Embraces of the Midianitess , turning his Genial into his Funeral Bed. So many Pores of the Body , so many little doors for Death . Death does not shew himself always near , yet is he always at hand . What is more stupid than to wonder that that should fall out at any time , which may happen every day . Our Limits are determined where the inexorable necessity of Fate has fix'd them . But none of us knows how near they are prefixed . So therefore let us form our Minds , as if we were at the utmost extremity . Let us make no delay . Notes upon the first Paragraph . DEath has infinite accesses . So it is indeed ; and to what I have said I add . It is reported , that a certain person dreamt that he was torn by the Jaws of a Lion. He rises , careless of his Dream , goes to Church with his Friends ; in the way he sees a Lion of Stone gaping , that upheld a Pillar ; then declaring his Dream to his Companions , not without Laughter . Behold , said he , this is the Lion that tore me in the Night . So saying , he thrust his hand into the Lions Jaws , crying to the Statue , Thou hast thy Enemy , now shut thy Jaws , and if thou canst bite my hand . He had no sooner said the word , but he received a deadly wound , in that place where he thought he could have no harm . For at the bottom of the Lions Mouth lay a Scorpion , which no sooner felt his hand , but he put sorth his sting and stung the young Man to Death . Are Stones thus endued with anger ? Where then is not Death , if Lions of Stone can kill ? In the same manner died the young Hylas , who was kill'd by a Viper that lay hid in the Mouth of a Bears resemblance in Stone . What shall I mention the Child kill'd by an ●sicle dropping upon his Head from the Penthouse ? Of whom Martial laments in the following Verses . Where next the Vipsan Pillars stands the Gate , From whence the f●lling Rain wets Cloak and Hat , A Child was passing by , when strange to tell , Vpon his Throat a frozen drop there fell , Where while the Boy his cruel Fate bemoan`d , The tender point straight melted in the wound . Would Chance have us adore her lawless will ? Or tell where Death is not , if drops can kill ? Thus has Death infinite Accesses ; then nearest , when it is least thought of . Sect. 20. An Antidote against sudden Death . HEre Reader , though out of order , I will give thee three Prayers as Examples , made against sudden Death . It is at thy choice , every day to make use of one or all cordially and sincerely . They are designed so many , it being but reason that we should fall three times , at the Feet of Christ , when we beg so great a Boon . For this we must know that in this respect there can be no Man too cautious or too provident . The first Prayer . MOst Merciful Lord Jesu , by thy Tears , by thy Agony and Bloody Sweat , by thy Death I beseech thee , deliver me from sudden and from unexpected Death . The second Prayer . O Most Gracious Lord Jesu , by thy most sharp and ignominious Stripes and Coronation , by thy most hitter Cross and Passion , by all thy Tender Goodness most humbly I beseech thee , that thou wouldst be pleased not to permit me to depart out of this Life by a sudden death , without receiving my viaticum for Heaven . The third Prayer . O My most Loving Jesu , O my Lord and God , by all thy Labours and thy Pains , by thy precious Blood , by those Sacred Wounds of thine , by those thy last Exclamation upon the Cross , O my sweetest Jesu ; my God , my God why hast thou forsaken me ; by that loud cry of thine , Father into thy hands I recommend my Spirit , most earnestly I beseech thee , that thou wilt not take me hence in haste . Thy Hands , O my Redeemer made me , and formed me throughout . O do not suddenly cast me headlong . Grant me , I beseech thee , time of Repentance ; grant me an Exit happy , and in thy favour ; that I may love thee with my whole Mind , that I may praise and bless thee to all Eternity . Nevertheless , O merciful Jesu , all things are in thy power ; nor is there any one who can resist thy will. My Life depends upon thy nod ; that must end when it is thy pleasure . Neither do I desire , my most gracious God , but that my will should be conformable to thine . In whatever place , at whatever time , by whatever Disease thou art pleased to call me home , thy will be done All these things I commit to thy Goodness , and to thy Divine Providence . I except no place or time , no sort of Death , though never so ignominious : This only one thing , I beg of thee , O Christ my God , that I may not die an unexpected and sudden Death : Nevertheless , not mine , but thy will be done . If it so pleases thee , that I must die a sudden Death , I do not repine . Let thy will be done in all things , O God. For I hope and trust , through thy great Mercy , for the sake of which I make this only Prayer , that I shall die in thy favour and grace ; wherein if I depart , not sudden death can separate me from thee . For the Just Man , though prevented by Death , shall be happy . There is no Death can be unexpected , to him whose Life has been always provident . Wherefore , if I have not space and time ( which is only known to thee , O God , ) wherein to commend my self to thee ; behold I do that now , and as submissively and as ardently as I am able , I send up my Prayer to Heaven to thee . Have mercy on me , O God , according to thy tender loving kindness ; thy will be done , O Lord , in Heaven , and in Earth , into thy hands I commend my Spirit . Thou hast redeemed me , O Lord God of Truth . Let all Created Beings bless and praise thee , O God. In thee , O Lord , have I put my trust , let me not be confounded for ever . Sect. 21. The Days of Mans Life are few and evil . HOW old art thou ? Threescore . And how many art thou ? Seventy . And how many art thou ? Fourscore . Ah! my good friends , where are your years ? Where are thy Sixty ? Where hast thou left thy Seventy ? Where wilt thou find thy Fourscore ? Wherefore dost thou number thy lost years . Elegantly answered Laelius , that Wise Man , to a certain person , saying , I am Sixty years of Age. Thou callest these Sixty , answered he , which thou hast not . Neither what is past , nor what is to come is thine . We depend upon a point of flying Time , and it is the part of a great Man , to have been moderate . The Egyptian Pharaoh asking the Patriarch Jacob , how many are the years of thy Age , the old man answered , The days of the years of my Pilgrimage are a hundred and thirty years , few and evil . Hear ye , O Tantalus`s that thirst after extent of fading Life ; and know that ye are but Pilgrims not Inhabitants , nor are ye Pilgrims for a long Journey neither ▪ Your Life is both short and evil . Short , because perhaps to be ended before this very Hour that we divide with Death No man but must know it to be evil that enjoys it . It affords us Brambles sooner than Roses to be trod upon . And yet still will ye loyter and delay in these Bushy and Thorny places ! So forgetful of your Countrey . Famous is the Sentence of St. Gregory . This Life is the way to Heaven . But most of the Travellers are so taken with the pleasantness of the way , that they had rather walk slowly than come quick to their Journeys end . Oh most miserable Franticks ! We are taken with Flowers , and pick up little glittering Stones , but neglect immense and unbounded Treasures . We scrape together the filth of the Earth , and the froth of Caverns , forgettful what great and real Treasures we lose , while we labour after such as are false . Miserable and vain Creatures ! What has a Pilgrim to do with Flowers and Pibbles , if he return not to his Countrey ? What matter is it if he leave those behind , if he come to his Countrey . To labour in this way , to be wearied , to sweat , to endure all inconveniences , is to be looked upon as the chiefest point of Gain . For thy Countrey will please thee so much the more , by how much the more ungrateful thy ▪ Exile was . Sect. 22. How a Young Man may Die an Old Man. AS we may meet with old Men , not old Men but Children , so we may meet with young Men , not young Men , but stricken in years . Barlaam the Hermit an old Man of Seventy years , when Jehosaphat the King asked him how old he was , answered Forty five , at which when the King admired , he reply'd , that he had been absent from his Studies Twenty five years ; as if those years which he had spent upon the Vanity of the World had been quite lost . So Similius , being Buried in the Cares of the Court , and living rather for his Emperors sake than for his own , caused this Inscription to be put upon his Tomb. Here lyes Similius , an old Man of Seven years of Age. The Book of Samuel relates of Saul that he was the Son of one year when he began to Reign , but that he Raigned Two years over Israel . Saul at the beginning of his Reign was as free and Innocent from all wickedness as a Child of one year old , but he continued in this purity but one year , though he Reigned Twenty years in all . Many attain to old Age betimes , and before they are old . But the most of Men , never ; who when they are old , yet retain the Vices of Children still ; so that they die Children of a hundred years of Age. The Happiness of Life consists not in the length or extent thereof , but in the use of it : And it may often happen that he that has lived long , has not lived at all . Wherefore there is nothing more infamous than a childish old Man , who has no other Argument to prove his long Life but his Age. Elegantly St. Ambrose concerning St. Agnes . Infancy was reckoned in her year , but a vast Age of mind . The Oracle of Divine Venerable old Age is not lasting , nor to be computed by number of years : But the Senses of men are grey , and old Age is an immaculate Life . And therefore the Manners rather than the Hairs of men are to be esteemed Venerable . Only he is worthy of more reverence who is old betimes . An honest Life is the best old Age. Yet , you will say , a man so early dead might have proved a great Man , and serviceable to his Countrey . Rather ( which is more to be feared , he might have become like others . Behold young men , whom Luxury drives into all Vice , over whose Head there passes not a day without some signal Crime . Therefore he is taken away , lest Evil should change his Intellect , or lest a Fiction should deceive his Soul. Whoever comes to the Extremity of his Fate , he dies an old Man. Oft-times in a long Life , the least thing to be considered is that he has lived . 'T is much more glorious to be old in Vertue , than in time . He has lived long enough , who has said well . He has sought well that overcomes . Sect. 23. A PARADOX . Whoever will , has liv'd long enough . A Short time of Age , is long enough to live well , saith Tully . No man dies so soon , who intends not to live better than he has done . A Beardless Youth has numbered ▪ years enough , who has lived to Vertue and Eternity , for which he was Born. Has he not spoke enough , that can perswade with one word or a nod ? Has he not said enough , who arrives happily at his Port. But best of all , he that soonest attains it . So that death prevent not our Meditation , the swifter , the more happy it will be . But I ( saith the Macedonian King in Curtius ) who number not my years but my Victories , if I number the Gifts of Fortune have lived long enough . How much more truely he , who Consecrates all his Life to God , and only studies to serve and please his Master faithfully , may say , I who count not these years wherein I serve God , but my desires , if I rightly compute the Benefits of my God , have lived long enough . So it is most certainly ; he lives a Hundred , yea , a Thousand years , yea , Ages themselves and serves God , whoever sincerely and cordially desires to serve his God so long , were it permitted him so long to live . For God accepts the will for the deed : With whom to intend a pious Action , is oft-times as much as to have performed it . So he may be a Martyr , and expend his Blood with a Christian Valour , though he die in his Bed. So a Man may live long , and act , and suffer couragiously for Christ , whoever earnestly desires to live to that end . There is no man that dies not at his day , whoever dies by the Decree of the Divine Will. Sect. 24 You are to Die , to Die. A Vgustus the Emperor , Peragia being taken , punished abundance of the Citizens ; and to those that besought his pardon , or desired to excuse themselves , he only made this short answer , Moriendum est , You are to Y , 〈…〉 Thus he caused three Hundred to be slain like Victims upon an Altar Built to Julius Caesar . Justin and Irenaeus , most noble Writers among the Ancients , smartly observe , that after the Sentence of Death pronounced against Adam , that never any Mortal , according to Gods Kalender , live a whole day . For as the Prophets and Apostles testifie , one day with the Lord is as a thousand years , and a thousand years is as one day . But no man lived a thousand years ; therefore no Man ever lived a whole day . Thou art to die . Though thou hast attained nine hundred years , and upward , thou art to die . This is most certain from Divine Oracle , from Human Reason and Experience . Divine Oracles six hundred times proclaim , Moriendum est . You are to die . Reason it self by evident demonstrations convinces , that whatever is composed of contraries is liable to Corruption ; and therefore , Thou art to die . Experience , the Mistress both of Fools and Wise Men , pointing to the vast heaps of the Dead , perswades our Eyes that never yet any one of all the number of Mortals , could escape the power of death . Thou art to die is clearer than the Sun , Thou art to die . Does any Thunder from Heaven more loudly pierce our Ears , like this Sentence , Thou art to die . Here no Man must be deaf ; will they , nill they , they are forced to admit these dreadful sounds . This thunder pierces their unwilling Ears . Thou art to die , whether in the favour or in the wrath of God. Aeschylus of old , Death , said he , is the only God dess , among all the rest , that regards not Bribes ; nor admits the least particle of sweet hope . Wherefore wisely Seneca , Let us afflict our selves , ●aith he , with this thought , Let us repeat this often to our selves , Thou art to die . When ? It is better thou shouldst not know that . Death is the Law of Nature ; Death is the Duty and Tribute of Mortals ; then to be paid , when it is exacted . Wherefore laying all other things aside , meditate upon this alone , that thou maist not fear the name of Death . Make that , by frequent Contemplation , familiar to thee : That if it should so happen , thou maist be willing to meet it . Sect. 25. The Remembrance of Death is variously to be renewed . 1. THey say , that the Skull dryed in a Furnace , and beaten to powder , and mixed with Oil , cures a Gangrene , or a Cancer . To grinde , as it were the Scalps , and Bones of dead men by serious Contemplation , and apply them instead of an Ointment , heals all manner of Contagion of the Mind . 2. Plato was of Opinion , that any Man became so much the wiser , by how much the more lively he considered Death , Therefore he gave this Law to his Disciples studious in Philosophy , that when they went a Journey , they should never cover their Feet . Whereby that Wise Man insinuated , that the end of Life was always to be thought on . 3. Nicholas Christophorus Radzivile , Prince of Poland , affirms that in Egypt , they who excelled others in Prudence and Age were wont to carry the long Bones of dead Men Carved out of Wood or Ebony , shew them one to another , and thereby exhort one another to Contemplation . They also introduce the remembrance of Death at their Tables , and conclude their Banquets with this sad Sentence , Memento Mori , Remember to Die. 4. Caliph , King of the Tartars , in the City of Bagdat , upon a Festival Day , which they call Ramadan , being resolved to shew himself to the people , rode forth upon a Mule , clad in Vestments , that glistered with Gold , Silver , and precious Stones ; but over his Tulipan he wore a black Vail , signifying that all his Pomp was one day to be Clouded by the shades of Death . 5. Justinian the Emperor being dead , a Coverlet was thrown over him , wherein were wrought in Phrygian Work , the Effigies and Figures of the Vanquished Cities and Barbarous Kings , whom he had overcome . Behold the Image of Death among Pageants , Scaffolds , Triumphs and Victories . Death plays with Empires , and knocks as well at the Towers of Kings , as at the Cottages of the Poor . Pope Martin the Fifth had this Symbol of a speaking Picture , or of silent Poesie . Upon a Funeral Pile , kindled and ready to burn , lay the Popes Triple Crown , the Cardinals Hat , the Archbishops Cap , the Emperors Diadem , the Kings Crown , the Ducal Cap and Sword , with this Motto . Sic omnis gloria Mundi . Thus all the Glory of the World. 6. I cannot but approve the Answer of a certain Marin●r , who being ask'd where his Father dy'd , in the Sea , said he . And when the other ask'd him the same question concerning his Grandfather , his great Grandfather , and his great great Grandfather , the Mariner still returned him the same Answer . Then inferred the other , And dost not thou fear to go to Sea ? To which the Seaman waving a reply ? And where did your Father die ? In his Bed , said the other ; where your Father , your Grandfather , and the rest of your Ancestors ? They all , said the other , died in their Beds . Then said the Mariner , and do not you fear to go to Bed , so Fatal to all your Predecessors ? Very Elegantly , and somewhat above a Sailors Genius . Let our daily Contemplation be like that of Justus Lipsius , who falling Sick , as he was taking his Bed , cryed out , ad Lectum , ad Lethum , To the Bed , to the Grave . Oft-times they that sleep sleep to death , which is but the Sister of sleep . 7. John , Patriarch of Alexandria , who took his Name from given Alms , while he was living and in health , caused his Monument to be Built , but not to be finished , for this reason , that upon Solemn days , when he performed Divine Service , he might be put in mind by some of the Clergy , in these terms . Sir your Monument is yet unfinished , command it to be finished , for you know not when the Hour may come . 8. When the Emperor of the East was newly chosen , no person had liberty to speak to him , before the Stone-cutter had shewed him several sorts of Marble , and asked him , of which his Majesty would be pleased to have his Monument made . What was the meaning of this , but only to intimate these words ? O Emperor exalt not thy self : Thou art but a Man , thou shalt die like the meanest of Beggars ; therefore so govern thy Kingdom , which thou art to lose , that thou maist gain an Eternal Kingdom . 9. Domi●ian the Emperor gave a Banquet to the Chief of the Senate , and the Order of Knighthood after this manner . He hung his House all with Mourning . The Roofs , Walls , Pavements , Seats , were all covered with black , bespeaking nothing but sorrow . Into this Funeral Dining-room were all the Guests introduced by Night , without any Attendants . By each was placed a Bier , with every one his Name inscribed upon it , with such Candles as they were wont to burn in their Monuments . They that waited were clad in black , and encompassed the Guests with Funeral Salutations . They Supped in the mean time with a deep silence : Domitian in the mean time began a Discourse relating to nothing but Death and Funerals : While the Guests in the extremity of Terror were ready to die for fear . What then ? Domitian thought he had given wholesome admonition to himself and the Senators . But the Mountains brought forth , and a ridiculous Mouse was the Birth . More rightly the Egyptians , who chastise the Mirth of their Banquets with a mournful Epilogue . Sect. 26. A new Shirt , black Letters . THE Turkish Moschee at Caire in Egypt was Built by this means . Assan Basha , a person as well Cunning as Covetous , resolving to raise himself a Name in the World by some great Structure , yet not willing to be at the Cost himself , found out this Trick . He caused Proclamation to be made in all places , that he intended to erect : a vast and sumptuous Temple to Gods Now that the work might go on the more prosperously , he promised large Wages to all that should come to help forward the Work. And a certain day was appointed to divide the Money . This Proclamation assembled together a vast multitude . not only from all parts of Egypt , but from several other Regions and Kingdoms ; against their coming Assan had caused a great number of new Shirts and Vests to be prepar'd . Which done , those that came to receive Wages , were order'd to pass singly out of the great Court , where they met into another Court equally as big through several little by Doors . Where they were stript of their old Garments , and new Shirts and Vests imposed upon them . All this was done to that intent , that whatever so many thousands had brought to bear their Expences , should be left in that place . For in those Countreys the people are wont to sow their Money in their Shirts or their Vests . Thereupon a hidious Out-cry and Lamentation arose among the people . But the Basha contemning the Clamours and Cries of the people , threw all their Cloaths into a vast Fire and burnt them . Which huge Bonfire produced such vast heaps of Silver as easily sufficed for the Edifice . Thus Death deals by us ; it takes from us against our Wills our old Garments , and cloaths us with a new Sepulcher : For we , as St. Paul saith , that are in this Tabernacle , do groan , being burthened , not for that we would be uncloathed , but cloathed upon . But in vain we resist . Death derides our Clamours , our Tears ; whether we will or no , the old Garment must go off . Uncase and be gone , All are tyed to the same Condition . Who happens to be Born , of necessity must die . We are distinguished by Intervals , but our Exit is the same . But hear how the Cruelty of this most Covetous Man was revenged . The Turkish Emperor being informed of Assan's Wickedness , sent Ibram Basha to him with Letters , wherein he severely commanded him , that so soon as he had received the Letters from Ibram , he should immediately send his own Head to Constantinople . Such Fatal Letters as those the Turkish Emperor is wont to write with his own hand , and to bind about with black Silk ; and generally they contain these words , Send me thy Head. Whoever thou art , King or Caesar , when the Emperor of Heaven sends thee his black Letters there 's no resisting , no excuse , no deprecation will serve . ` T is in vain to fly or delay , the Sentence is decreed . Therefore do this and trample upon necessity . What thou shouldst be compelled to do against thy will , that do of thy own accord . Send thy Head ; not to a Tyrant , but to a Father ; not to a Man , but to God. Make no delay , but be willing to die . For why should not the Will prevent Necessity . ` T is the part of Necessity to submit , but of Vertue to be willing . Sect. 27. Every Day is to be observed . PLatonius in Stobelas , ` T is not enough , saith he , to spend the present day well , unless thou spendest it so as if it were to be thy last . The last day lyes hid , that all days may be observed alike . But thou wilt say , these Contemplations upon Death are s●d things , and do but hasten Death . Thou art deceived , the Wise Man calmly meditates upon it ; no otherwise than he beholds the Winds and rhe Sails of a Ship as the Instruments that bring him into the Haven . This is our Folly and Error altogether . We are willing to be tossed by the Waves and Billows , yet fear the place whither Nature and reason carries us . From Nature we know , We are all carried to the same place . — The Glass of all Men runs . But if we look at reason ; who that enjoys it can deny the Argument . What is here but tumbling and tossing , Cares , Miseries , Griefs of Body and Mind ? What dost thou fear ? Behold the Port. But indeed , as they who are Imprisoned would escape , and often might , unless the Keeper kept the Door lockt ; so here that Jailor hinders us , call Love of Life . He is to be repelled , and that he may be so , we are to think full often upon that which is but once to be suffered . And because the last Day is uncertain and unknown , let every day be suspected . Hereby thy Mind will be the more Couragious , thy Life the more Correct , more Gladfom , and free from Care ; for what can terrifie or disturb him , Whom of all fears that fear most Terrible , The fear of instant Death can never quell . The Dart foreseen does less harm . Death frequently meditated upon strikes with less force . Sect. 28. The Coffin the last Comfort of our Pride . ABraham , that great Person , when he , by the command of God , had been forced as a Pilgrim , to war der from place to place , minded nothing more than the Purchase of a Burying-place . That he would have to be so surely his own , that he might possess it by all the Right and Law imaginable . For this reason he paid down the Money demanded of the Seller , Currant Money among the Merchants . Nor was it enough for him that the Purchase should be publickly made ; he required that all the Inhabitants of the Countrey should be witnesses of the Bargain . Whereby that person of high Credit intimated , that nothing is more a Mans Property than his Sepulchre , which he may truely above any thing else call his own ; according to the Example of Abraham , the best of Men always reckoning it among their chiefest Cares , to take care of their Sepulchers . The Emperor Maximilian the First , three years before he died , caused his Coffin , made of Oak , to be put up in a great Chest , and carried along with him , where-ever he went ; and provided by his VVill , that his Body should be put into it without Embalming , wrapt in Linnen , without any Embalming or Disembowelling , his Nose , Mouth and Ears only being filled with Quick-lime . VVhat meant that great Personage ? Only to have his Monument always in his sight , to give him this continual Document , Think upon Death , that it should also farther say , where dost thou amplifie and extol thy self ; wherefore dost thou possess so much and covet more ? Thee whom so many Provinces and Kingdoms will not contain , a little Chest must hold . But why did he put the Lime into those hollow parts ? Behold the Spices that Embalmed him . Maximilian , that thou wert great thy actions declare , but this more especially before thy Death . What need I call to mind the Bier of Ablavius , who being Captain of the Pretorian Bands , a Prince among the Courtiers of Constantine the Great , an insatiable Devourer of Gold , which he thought upon more than his Tomb. This Person . Constantine taking by the Hand , How long , said he , Friend shall we heap up Treasure ▪ and speaking those words , with the Spear that he held in his Hand , he drew out the form of a Coffin in the Dust , and then proceeding ▪ though thou hadst all the Riches in the World , yet after thou art dead a place or Chest , no bigger than this , which I have here marked out , must contain thee ; if so large a piece of Ground do come to thy Lot. Constantine was a Prophet : For Ablavius being cut into Bi●s , had not a piece left big enough to be Buried . The Emperor Charles the Fifth , of Famous Memory , most piously imitating that Maximilian whom I have mentioned , long before his Death withdrew himself of his own accord from publick Affairs , and having resigned his Cares to his Young and Vigorous Son , shut himself up in the Monastery of St. Justus in Spain , only with twelve of his Domesticks , applying himself to Religious Duties . He forbid himself to be called by any other Name than Charles ; and disclaiming with Business the Names of Caesar , and Augustus , contemned whatever savoured of Honourable Title . This also is farther reported , that long before the resignation of his Empire , he caused a Sepulcher to be made him with all its Funeral Furniture , which was privately carried about with him where-ever he went. This he had five years by him in all places , even when he Marched against the French to Millaine , causing it every Night to be placed in his Chamber . Some that waited on him imagine the Chest had been full of Treasure , others full of Ancient Histories ; some thought one thing , some another . But Caesar well knowing what it contained , and wherefore he carried it about , smiling said , that he carried it with him for the use of a thing which was most dear to him in the World. Thus Charles continually thought upon Death , and every day could say ; I have lived ; rising every day to Heavenly Gain . Many others have happily imitated Charles the Emperor , who have been used , twice every day to contemplate their Coffins , the Monument of their Death . Gen●bald Bishop of Laudanum , lay in a Bed made like a Coffin for seven years together , all which time he lived a most severe Life . Ida , a Woman of applauded Sanctity , long before her Death caused her Coffin to be made , which twice a day she filled full of Bread and Meat , which she twice a day gave liberally to the Poor . The Study of Vertue is the best preparation for Death . No Death can defile Vertue . He easily contemns all things , who always meditates upon this , that he is to die . Sect. 29. What is Life ? IT is a Flower , a Smoak , a Shadow , the Shadow of a Shadow . A Bubble , Dust , Froth , Dew , a Drop . It is Ice , the Rainbow , a wasted Torch , a Bag with holes in it , a ruinous House , treacherous Ashes , a Spring day , a most inconstant April , one twang of a Harp , a broken Bucket , the Wheel of a Well , a Spiders VVeb , a little drop of the Sea , a slender Stalk , a Solstitial Plant , a short Fable , a shooting Spark , a little Cloud , a Bladder full of VVind , a Doves Neck glistering in the Sun. Life is a thin Glass , a tender Leaf , a fine Silk Thread , a Golden Apple rotten within . If a shadow be nothing say whar is the Dream of a shadow . A thousand such like things may Humane Life be compared to . To me they seem to have spoken most truely , who call Life the shortest Dream of a shadow , VVe will abbreviate the Business . Life is A Dream , a Bubble , Ice , a Flower , and Glass : A Fable , Ashes , and the fading Grass ; A Shadow , a small Point , a Voice , a Sound ; A blast of VVind , at length 't is nothing found . Poor miserable Mortals ! what Riches do we seem to heap , what Honours do we invest our selves withal , what Pleasures do we seem to enjoy ? yet all these are but a Dream , how short , and how vain ? They have slept out their sleep , and all the Men whose hands were mighty have found nothing . O Men , you dreamt that you were happy and blessed ; but of all those things which ye had , which ye hoped for , what do ye retain ? These were the Dreams of those that waked , and the meer Toys of Dreamers . Now punishment opens your Eyes , that Sin shut before . Life therefore what is it ? I will tell ye in short . The time of Humane Life is a Point ; Nature , Inconstancy : Sense , Obscurity : The whole Body , a composure easily corrupted . The Mind , a Rover ; Honour , Smoak ; Riches , Thorns ; Pleasures , Poyson . And in a word , all things pertaining to the Body , a River ; all things belonging to the Mind , a Dream . Life is a warfare ; and the Habitation of a Stranger in a Forreign Land ; the Shop of innumerable Mis●ries . Fame after Death , Oblivion . According to Ausonius . How ! wonder Men should die ! the Hours decay , Ma ble and Fame it self to Death give way . Before Death to compleat thy days in Vertue is the Noblest Designs . Sect. 30. Life a Mimick . ALL Life is a Comedy . VVe are the Actors ▪ One plays a King ; another a Beggar . One takes upon him the Person of a Pri●ce , another of a Physician , another of a Husbandman . VVhatever part God has imposed upon us , that we ought decen●ly to perform . Neither does the praise consist in this , for thee to act an Emperor or a Duke . VVhatever part thou acts , thou shalt win applause , so thou performedst it well . VVhich is the seasonable admonition of Epictetus . Remember , saith he , that the Actor is to be the Actor of such a part as the Composer pleases If he would have thee act a Begga● , be sure to represent that person ingeniously . So do , i● thou art to act a Lame person , a Prince , of a Plebeian . This is thy Duty to play thy part well ; but it is the business of another to chuse it . Augustus the Emperor , the last day of his Life , asked his Friends that were about him , whether he seemed to them to have acted the play of Life well ? Adding this little Clause ; if so , give me your applause . Seneca , most admirably concerning this Comedy of Life ; I must often , saith he , use this Example , For this Mimicry of Life is by no Simile better Expressed , which has assigned us those parts , which through our fault and ignorance , we act amiss . Laertius in Leno , faith , that a wise Man is like a good Actor , who whether he be to represent the Person of Thersites or Agamemnon , doth both well . Therefore we must not take notice , what we now are , but what we are to be , when we have put off our Vizards and our Habits . Nor matters it whether we take up the part of the first or last Actor , so we act well . Sect. 31. The Type of Humane Life . OLD Balaam propounded to Jehosaphat the King , the deceitful Joys of Humane Life . A certain Person , saith he , flies from a Unicorn , which is a fierce Creature ; in his flight he is ready to tumble into a deep Ditch ; but as he is tumbling , catches ●old of a Tree which preserves him from the fall . VVhile he clings to the Tree , contemning his past danger , he sees two Mice , the one white , the other black , gnawing the Root of the Tree , and now got as far as the very Pith. Then looking into the Ditch , he spies at the bottom a terrible Dragon breathing Fire . Lastly , casting his Eyes about , he spies the Heads ▪ of four Asps reaching out of the adjoyning Well . At e●gth neglecting all these sights , he perceives a small quantity of Honey distilling out of the Tree . Wherefore now forgetful of the Unicorn , the Mice , the Dragon , and the Serpents , he falls to licking the sweet Honey . And this said Bartaam , is the Type of Humane Life . The Unicorn represents Death , that every where persecutes Mankind . The Ditch is the World full of Calamities . The Tree which we hold by , is our Life confined within certain bounds . The two Mice , Night and Day , which by little and little consume that Tree . The four Asps , the four Elements , whose Repose being disturb , presently follows a disunion of Soul and Body . That Fiend and fierce Dragon , represents the Jaws of Hell , always open to devour us . The drops of Honey , signifie the fil●hy Pleasures of this Life , and the deadly sweetness of Vice. Allur'd with this noxious Sweetness , we neither fear Hell , nor think of Heaven , contented to die voluptuously . Thus Barlaam to Je●saphat . O certain , O most certain all these Sayings ! If we are wise , we should believe every Hour the last ; Eternity hangs at every moment of Life . Sect. 33. The Prologue of Life , the Narration , the Epilogue . THE Prologue of Humane Life , is , To be Born ; The Narration , To Grieve ; The Epilogue , To Die. The Explanations of this Oration , are Moan . and Tears , or Joy , which is worse than Weeping . Most learnedly Seneca , Behold , saith he , all Mortals . There is amp●e and daily occasion of weeping ; one tedious Want calls to daily Labour ▪ another restless Ambition sollicites ; another is in conti●●al fear for the Riches he enjoys , and is tir'd with his own Wishes ; Another Care ; Another turmoiling Torments ; Another the continual throng of Clients . This Man grieves that he has Children ; another that he has lost his ; a third , that he never had any . We shall want Tears ▪ before the occasion of shedding them . Dost thou not see what a kind of Life Nature has promis'd us , that has order'd Weeping to be the first Omen that attends our Bi●th . This is our beginning , with this the Series of our Years agrees , and thus we spend our Days . This is that which most deserves our Tears , and which they never can sufficiently wash away ; that none of us seriously considers , that there is a time when we must leave this Habitation . We consider it , 't is true , but cursorily , and , as it were , dreaming . Hence we live as if we were always to live . Our Frailty seldom pierces deep into our Minds : Nor do we observe how much time has slid away ; but as if it were , out of an inexhaustible Stock ; we trifle away so many Hours , so many Days , so many Months , and so many Years . We are most profuse of our Time , and never mind the irreparable loss of it ; in which only thing , Covetousness is allowable . Thus the greatest part of Life slips away from Evil-doers ; the greatest part from those that do nothing , and the whole from those that are active in another way . Who is he that sets a value upon Time , that prizes a Day , or understands that he dies daily ? Hence it is , that we forget what is past , neglect the present , and fores●e not what is to come . But when we shall come to the last push , then miserable as we are , too late we shall understand , that we were ill employ'd while we did nothing . Let us do this therefore ; let us embr●ce every Hour , as if this Day to die : So let us order the Narration of our Life , as if present we were to make our Epilogue ; while Life is delay'd , it runs beyond us . Sect. 34. All Life short , even the longest . MOst truly said Ann●us , There is no Life but what is short . For if we regard the Nature of Things ; the Lives of Nester and Statilia were short , who caus'd it to be writ upon her Tomb , That she liv'd Ninty-nine Years . Behold how a little old Woman glories in her Age ; what would she have done had she compleated the Centure ? Amaranthus in the Fables , speaking to the Rose ; Oh , what a Flower is the Rose ! how fair , how lovely ! Deservedly men call thee happy for thy Beauty , for thy Odour ▪ for thy Colour , O Queen of Flowers . To whom the Rose ; Indeed , said she , O Amaranthus , I excel in Beauty , however I flourish but a very short time , and though no hand touch , nevertheless I quickly fade : But thou flowrest continually , and livest always fresh and gay ; I had rather have less beauty , and enjoy a longer life . The Life of Mortals is like that of the Rose , short and quickly fading ; and though no outward force extinguish it ▪ yet na●urally and insensibly it vanishes . Not without cause therefore the greatest of Physicians exclaims : We understand not how our Life passes , but we perceive it is st●ln away . The Space of Time gr●nted to us , flies with such a swift and rapid Motion , that unless it be some few , Life forsakes some as it were in the very Cradle . We have but a little time , and the most part of that we trifle away in S●oth and Luxury . O improvident Mortals ! the Body which we bear about us , is not a Mansion , but an Inne , which is to be left , when thou art burdensom to the Master of the House . Therefore O Christian , make haste to live piously , and believe every Day to be so many Lives : He that shall so prepare himself , shall securely dare Death ; no Man shall die ill , that lives well . Sect. 35. Not the longest , but the honestest Life is the best . WE are not to strive to live long but so long as is sufficient , that life is sufficient , which is fulfill'd . That life is fulfill'd , when any man passes from his own into the divine Will , and well employs that little time which is allotted him . What does fourscore years avail that man that idly spends them ? He did not live , but was dead while he lived . Nor did he die late , but every day ; for to live imprudently and wickedly , is not to live ill , but to die daily : But thou sayest , he lived fourscore years ; but consider from what day thou reck'nst his death . Another is snatch'd away flourishing in the midst of his course ; but he had done the duty of a good Man and a good Christian ; though his Age were imperfect , his Life was perfect : The other numbred fourscore years , certainly he did not live so long , but he was in being unless thou wilt say , he lived in the same manner as Trees are said to live . Life is to be measured by the Act and Offices of Vertue . not by Time ; therefore let us praise and place him in the number of the Happy , who well employed that life he had ; the Just shall remain in eternal remembrance ; the memory of the just with praises : For he saw the true light ; he was one of many ; and he lived , and now lives in Heaven . Why enquirest thou how long he lived ; he liv'd to Immortality , he has out ▪ stript ●●●● and erected his own Remembrance : And as a body of mean stature may be perfect , so in a lesser space of time a life may become perfect . Happiness is not fixt in diuturnity of time , but in Vertue ; neither is he that sings oftenest to the Harp , but he that sings best is to be commended . While thou art only in being , 't is anothers ; When thou art a good Christian , it is thy own ; That require from thy self , that thou mayst not measure out thy Time ignobly in Vice ; so to lead thy life , that thou mayst not be carried beyond the Mark. Thou demandest what is the utmost space of Life ? to live to true Wisdom ; to confirm thy Will in all things to the Will of God , is the truest wisdom . When we die , 't is not the longest but the chiefest end concerns us . Death walks over all , nor is it any very long space that we precede one another ▪ He that kills , follows the slain ; 't is the least thing of which we are most sollicitous about : For what is it to the purpose how long thou shunnest what cannot be avoided ? The best life is not the longest , but the most upright . Sect. 36. We do not live the greatest part of our Lives . I Cannot doubt the truth of what the Ancient Poet said ; — 'T is but a little term of life — That we are said to live . — All the rest of our life , is not life but only time ; both urgent Business encompasses us , and Vices importune us lull'd in pleasure ; we have hardly any leisure to return to our selves ; we are held on at leisure for our selves , but for others . No man is his own man ; so that we spend the greatest part of our lives in not living , at least we do not live to Heaven nor to God. How much time does our Meals , our Recreation , our Play , our Discourse , our Sleep , our Idleness takes up ? How much do litigious Suits and Diseases snatch from us ? How many Thieves do steal away our Lives , while we perceive not what we lose ? The following Verses , though not so terse and neat , very lively express our Madness . A man lives fourscore years , not often more , Of which in meat and drink some half a score ; In play as many , twenty years in sleep , Till seventeen in our childish years we heap And nothing do ; for years diseases claim . Therefore the time that we expend to frame Our selves to vertue and learning , is in brief , But the fourth part of all that tedious life . What a little is left us of that which is our own ; many there are whom their Misfortunes will not give leave to take breath ; many , whom their prosperity . For we lay not hold upon time to stop the fleetest thing in Nature ; but let it slip as a superfluous thing and easie to be recovered . What keeper of time so sparing , that may not find something worthy to exchange with his time ? We trifile with the most precious of all things , and there is no reckoning made of that which cannot be sufficiently valued . Like them that sleep in Ships , who are driven along by the Winds , though they perceive not the motion , and when they wake . wonder to see themselves ready to be landed , Thus the course of our life hastens away , while we sleep and neglect the inestimable price of Time. When we should wake for a better life , we admire to see our selves at our Journeys end ; Death is to many , as the Harbour to the Sailer , he sails well that does not Shipwrack in the Port. Sect. 37. Delay is the greatest blemish of Life . WE delay and put off every thing unless it be Vice , which for the most part takes up our whole time . In other things we are always 〈…〉 full of Promises , and say to oue selves , to Morrow this shall be done ; the next Week I will not fail to repent ; next Year I intend to lead a new life . Thus Days , Months and Years slide away , while we procrastinate , while we promise , and never stand to our Promises . Excellently Seneca ; Thou shalt hear , saith he , most people saying , At Fifty I intend to retire , at Sixty I intend to give over Business : And whom dost thou take for Surety of thy longer life ? Who will warrant things to pass , as thou disposest them ? Art thou not ashamed to reserve the Remains and Dregs of Life to God ? and to appoint that time for Devotion , which thou canst no otherwise employ ? How late is it then to begin to live , when thou art iust at the end of it ? VVhat a foolish Oblivion of Mortality is that to defer wholsom Admonition , till the fiftieth or sixtieth Year , and to seek to begin thy Life at an Age to which few attnin . Sigismund the Second King of Poland , because of his pero●tual delay and heaviness in weighty Affairs , was called the King of to-morrow . Such are we certainly , Men of to-morrow ; we delay all things , most willing also , if we could , to put off Death it self ; but the business of dying admits of no delay , suffers no put offs : Therefore to use the old Proverb , If thou wouldst be long old , be old betimes ; which thou mayst be , by suffering no delay : VVe by losing the best of things , lose all . Truly said Chrysologus , Then a man desires to do well , when death has deprived him of the Opportunity of acting . VVe stalk to death most commonly with the same steps , as they that walk in their sleep ; first we begin to delay and procrastinate wholesome things , then to act a little more closely , then to neglect and omit altogether what things are to be done ▪ ●●●●● we sweetly sleep and perish . O Mortals , Over-late is to Morrow's life , live to day ; pay your Salary to day ; mourn for your Sins to day , for who has assured ye of to morrow ? VVhat may be done to day , why defer ye to another day perhaps never to come ? To defer good Actions was ever noxious , and over-late . The greatest loss of life , delay is still ; For who delays , seems not to have a will. Let us make haste therefore , and consider how much we should add to Swiftness , if the Enemy were at our back ; if we should perceive the Horseman just at the heels of the Fugitive . This is the case Necessity drives , let us make haste and escape ; let us shelter our selves in Security , and often consider , how amiable a thing it is to finish our lives b●fore death : The greatest comfort in death is , to ha●e delayd nothing . Sect. 38. The Hunting of Death . WIlliam the II. D. of Bavaria , Father of the Poor , the Defender of all Religious men , whom after his decease , had the Tongues of a●l men been silent , the Tears and Lament●tio●s of so many Mourners at his Funeral , had sufficiently ●x●old . This most Praise-worthy Prince , I say , when he returned home from the Council of Basil , where he preceded in Caesar's place , dream'd , That he saw a Hart of an extraordinary bignets ; that upon the one side of his Horns he carried Bells , on the other lighted Tapers . This flying Animal was pursued by a Huntsman and his Pack , all other ways being stopt , the affrighted Beast fled into the Church-yard belonging to St. Marie's Church , there the poor Hart falling into a Grave that was open'd for a person that was to be buried , was there taken and killed . Upon this the Prince awoke , and examined with himself ▪ what the meaning of the Dream should be : The next day also he declared to hi● Nobles , what he had dream'd . Several Interpretations were made upon it , which when Duke William had heard ; I , said he , am that Hart , who am shortly to end this mortal life , I will be buried in the Temple of the Blessed Virgin. The Event verified both the Dream and the Presages ; For in a short time Sickness and Death layd the Body of Prince William in the Grave , while his Soul took her Flight to those Azure Mansions above . A good Death is the beginning of a most blessed Eternity . Sect. 39. VVherefore upon the daily sight of Funerals , we do not consider Death . THE Devil , a most skilful Painter , paints so well according to the Rules of Opticks ; that which is before us , and nearest to us , we may think most remote . Thus as if we were to live a Thousand years , we promise to our selves a long Security from Death . Hence we behold Funerals , and laugh , as if it were never to be our Turn . VVe daily die , and yet we think our selves etern●l . Sir Th●mas Moore , that no Age might delude any Person with the hopes of a longer Life , gives this Admonition . As he that is carried out of Prison to the Gallows , though the way be longer , yet fears not the Gallows the less , because he comes to it a little the later ; and though his Limbs are firm , his Eves quick , his Lungs sound , and that he relish his Meat and Drink , yet this is still his Affliction , that he is upon his Journey : Thus are we all carried to the Gibbet of Death , we are all upon the way , only parted by some little Intervals . They do not leave us at our Death , but go before us . But thou wilt say , I am in Health , I perceive no likelyhood of Death . Whatever thou sayst , thou art upon thy Journey , and we are upon the Road as thou art . But I , sayst thou , have not attained my Thirtieth year . Thou wert in the way at Twenty , yea , at Ten ; ev'n at one year , nay , at the first Hour ; only go on , shortly thou wilt be at thy Journeys end . But I sleep well , relish my Meat and Drink well . Fool that thou art ! Death minds none of these things . We are in the way , see , where the Gibbet threatens thee . But a little while and thou shalt expire ; and with thee all thy Pomp and Luxury dies . All our Life is the way to Death . Sect. 41. A most Compendious , and the best Permeditation upon Death . Happy to be in Death , first learn to live , That thou mayst happy live , to dye first strive . THis is the Sum of all ; this is the Art of Arts. To live well we must learn , as long as we live ; and which some perhaps may more admire , all our life long we must learn to dye . So many great Men , leaving all their lumber behind , when they had renounced their Riches , their Pleasures , and their Offices , have employed themselves in this one thing to the last , that they might know how to live . But many of these , confessing they had not learnt their Lesson , have departed this Life . But how shall they know this that never endeavouted to learn ? Most Mortals care not for living well , but for living long . Some then begin to live when they are ready to leave the World. Hence it is that we are empty of all those Comforts , which we desire at the end of our Lives ; fearful of death , and ignorant of living . VVhoever then desires to learn the Art of living , let him first learn the Art of dying . Perhaps , some may think that needless to be learnt , which is but once to be made use of . Therefore , it is , that we are with all diligence to apply our selves to this Study : For that is always to be learnt , of which , whither we know it or no , we can never make the Experiment . The great matter is not to live , the great matter is to dye . Sect. 42. To day , for me , to morrow , for thee . FRancis the First , King of France , being tak'n by Charles the Fifth , when he had read , at Madrid , Charles's Impress upon the Wall , Plus ultra . Farther yet ; added thereto , To day for me to morrow for thee . The Victor took it not ill ; but to shew that he understood it ; wrote underneath , I am a Man , there is no humane accident but may befal me . Elegantly , Gregory Nazianzene , The Head ( quoth he ) grows gray ; the Summer of Life is at Hand . The Sickle is sharpn'd against us , and I fear , least while we are asleep , and lull'd in hopes ; the terrible Reaper come . But thou wilt say , old Men fear , I am young . Be not deceived , Death is not perfixed to any Age. The same Bier to day carries an old Man , to morrow beautiful Youth ; to day a strong lusty Man , to morrow a Virgin , or an old Woman . Seneca speaks to the purpose . Death , saith he , ought to be ●et before the Eyes of young , as well as old Men : For we are not summoned by the Censers Books , wherein the Ages of every one are set down . Such a Partial Citation might serve for War , but not for Death . The last Farewel , and Admonishment of all dying Men , is this . To day , I ; to morrow , Thou . But the Dead alter the Sentence , and they crie ; I , yesterday ; Thou to day . Be mindful of Death ; be mindful of Eternity ; which I yesterday , thou to day or to morrow shalt begin , never to end with either . Sect. 43. Therefore Live , while thou hast . NOT for thy Wit , not for thy Body , not for thy Pleasure , not for thy Vertues sake , but for Heaven and for Gods sake . Live and Act , as well suffering for God , as acting and labouring . For thou knowest not how long thou shalt subsist , nor how soon thy maker will take thee away . Most wisely admonishes the wisest of Preachers : Whatever thou takest in Hand to do , that do with all thy power ; for in the Grave that thou goest unto there i● neither Work , Counsel , Knowledg , nor Wisdom , Therefore , as the Apostles exhorts us , Let us not be weary in well doing , for in due season we shall reap , if we faint not : While we have therefore time , let us do good unto all Men. Thou hast begun to Labour , prosecute thy labour begun , with a continual Industry . Never cease , nor intermit that Labour which may bring to Heaven : For there is no moment of thy Life , wherein thou mayst not gain , and increase thy Heavenly Treasure . In this manner therefore labour without ceasing . The time of rest shall come , which no labour shall ever interrupt . The Life of Man is a Warfare upon Earth ; and like the days of a Bond-Servant are his Days . A Hireling , saith St. Gregory , asswages the Pains of his Labour with the thoughts of his wages . A Hireling is sollicitous , least any day should pass him without work , for he knows that the Night is for rest , and that the Day is appointed for Labour . Do thou therefore Labour , while it is day ; while thou hast an opportunity to Work. The Night cometh , says the voice of Truth , when no Man can work . Therefore work , while the Sun favours thee . There is one that will pay thee for thy Labour . Thou hast a perpetual and most accurate Overseer of thy work , who is God ; who keeps the number of the Haires of thy Head , so doth he keep an account of thy least Failings , and of the smallest of thy Actions , done in Honour of Him. Never question it , he numbers all thy steps . With one leap , yea , with one step thou hast finished thy whole Journey to Eternity ; but take heed that thou fixest thy Feet right . For such shalt thou be to Eternity , as thou we●t at thy Death . Sect. 43. If to Morrow , why not to Day . THere is but one , and that a most ponderous Chain that holds us fast the Love of Life , which as it is not always to be contemned , so there is an allay to be allowed it ; so that nothing may hinder us , but that we may be always prepared , to do that presently which is at some time to be done . Life is not imperfect , so it be upright . VVhere-ever thy end happen , if thy Life be good , thy end is safe . St. Austin , Bishop of Hippo , went to visit another Bishop of his Familiar Acquaintance lying in Extremity ; to whom , as he was lifting up his Hands to Heaven , to signifie his Departure . St. Austin replyed , That he was a great support of the Church , and worthy of a longer Life ; to whom the sick Person made this answer . If never , 't were another thing , but if at any time , why not now ? Death calls upon all Men alike . Thither we must all come sooner or later ; of that we are certain ; we doubt not of that thing , but of the time . VVhat then ? Does not he seem to be the most fearful and imprudent Creature of all , who with so much earnestness desires the delay of Death . Would not he be the Laughing-stock of others , who being Condemned among many , should beg to be the last Executed ? Yet this is the Folly we are guilty of . We think it a great happiness to die last . The Capital Punishment is destined to all , and by a most just determination . Now what matters it , whether we go out first or last , out of this Life , as Men go out of a Theater . We must depart , i● then at any time , why not now . To day perhaps Death spares us : That 's nothing , to Morrow he will be with thee . The Sword will seize thee ; a Stone waits for thee , a Fever lyes in Ambush . Thou art never nor in no place safe . There 's a necessity of going . If then to Morrow , why not to Day ? If at any time , why not now ! Sect. 44. Why Death is Terrible . DEath is the same to all Men , but the Wages by which it happens are various . One expires while he is feeding , another slumbering falls into an Eternal Sleep , another in the act of Impiety extinguishes . Here one drops by the Sword , another Drowns in Water ; another Fires consumes . Some by the s●ing of Serpents die , while others are Buried in the sudden fall of Ruins . Others by the Contraction of their Nerves are tortured to Death . Others are cut off in their Youth , others in their Cradles . Sometimes an Infant comes into the World to take its farewel of Life . The Exit of some is milder , of others harsher . But how mild and gentle Death may seem to be , however it brings something of Horrour with it , and that for this reason , because it seems to deprive us of many Happinesses , and to take us from that plenty to which we are accustomed . This love of our selves , and desire of self-preservation , is the Chain that clogs us . There is also a natural fear of darkness , to which Death is thought to be our Conductor ; which has engaged the Wits of many to augment the Terrours of Death . But that which most augments the fear of Death is this , that present things we know , whither we are to go we know not , and therefore are afraid . Therefore is the Mind to be enured by much Exercise , that it may not be afraid of that Eternity into which we are to enter . Eternity is that we are to think upon day and night ; as they that would bring themselves to endure hunger , must enure themselves to fasting by little and little : So the Soul that is to be translated from this inconstant World to a stable Kingdom , must accustom it self to endure Eternity . Let it every day salute the Gate of Eternity , every Moment believe that it waits there : Whatever it acts , let it act for Eternities sake ; and only observe this one form of action . I read , I write , I paint , I meditate , I watch , I speak , and all for the sake of Eternity Whoever aspires to Eternal Triumphs , let him learn to Combat Eternity . Sect. 45. Death is sudden , but beautiful . CHaeremon , as Palladius Bishop of Helenopolis witnesses , while he sits , while he works , while he acts as a healthy person , dies . So sitting , so working he was found , but dead . Vertue can beautifie any sort of Death Philemon , a Comedian , contested with Menander , perhaps not his Equal , yet his Emulator . This Person recited upon the Stage , a play that he had newly made . But when he was moving the more sprightly Affections in his third Act , a sudden shower scattered the Auditory . Thereupon he promised the rest the next day . The next day a vast multitude met together , in so much that the Theater was thronged ; but no Philomon came . Some blam'd the slowness of the Poet , others excused him . But at last tyred with expectation , and sending to seek him , the Messengers found him dead in his Bed His Book was in his Hand ; and his Eyes fix'd upon his Book . So that the Messengers stood a while astonished at so sudd●n an Accident , and the Miracle of so lovely a Death . Returning to the people , they related , that they expected Philemon had finished his last act at Home ; leaving the World to give him their last farewel and plaudite ; to his Friends a sad occasion of Mourning and Lamentation . For that now a Noble Poet having put off the Mask of Life , his Bones , and not his Verses where to be read . If we look at this present Life , the most wish'd for death is , to die , not fearing death : But much more desireable is it , to die in action , and to be busie at our work , that death it self may not prove idle . It was the wish of Cyprian the Martyr to be slain for the sake of God , while he was discoursing of God. It is a high Encomium for any Man , that not only the Devil , but neither Death himself should find him idle . Sect. 46. VVe must watch and pray . BEcause ye know not at what Hour the Son of Man will come . The Romans watched in their Arms , yet sometimes without their Shields , that they might have nothing to lean upon , to invite them to sl●ep ▪ It is thy duty to watch , O Man , and to watch armed . Ardent Prayers to God , are the true Arms of Christians . The shield that encourages sleep is the vain hope of a longer Life . The frequent Cries of the Roman Souldiers in their Watches were , Wake , wake , Mars wake . Thus they encouraged one another to constancy in watching . The Heaven it self day and night waking and incessantly toyling , admonishes thee to watch . Dost thou grow deaf , or art thou falling asleep ? Hear the voice of Christ , watch and pray . According to the relation of St. Mark , Christ made a Sermon ; in the Conclusion whereof he thrice repeats these words ; first , Take ye heed , watch and pray . Secondly , Watch ye therefore , for ye know not when the Master of the House cometh , at even , or at midnight ; whether at the Cock-crowing , or at the dawning , lest if he come suddenly , he find ye asleep . Lastly , And that I say unto you , I say unto ye all , watch . With the same Admonitions , and by the Mouth of St. Matthew , he cries to us , Watch ye therefore . for ye know not what hour the Lord doth come . And again , Watch ye therefore , because ye know neither the day nor the hour . The same he repeats upon Mount Olivet ; Watch and pray , lest ye enter into Temptation . Upon the same Text he preaches in St. Luke . Watch ye therefore , at all times praying . The same , watch ye , how often doth St. Paul reiterate ? These claps Thunder upon us , to shake off all sleepiness and drowsmess from us . We are deaf , yea dead , indeed , if these loud Exhortations will not wake us . Whoever thou art , that sleepest in Vice. awake . Thou knowest the Fate of the Egyptians . The slaying Angel enter'd Egypt , and made a vast slaughter . Remember the Lot of the Ten Virgins . There was a Call in the middle of the Night , and they that were prepared were admitted to the Nuptials , but the drowsie Sleepers were excluded . Dost thou remember the Folly of the Gluttonous Servant ? His Lord came unlookt for , and at an Hour when he least thought of him . Hast thou considered the good Father of his Family ? He wakes at all Hours , that at no time the House-breaker may get in . Dost thou remember thy Saviour ? He was Born at Midnight . And probable it is that he will come at Midnight to the last Judgment of the World. Therefore watch , and believe every day thy last . Sect. 47. VVe are to trust in God. HE whom God assists , though in the midst of the Waves of the enraged Sea , he shall be able to withstand the Storm with a Couragious Heart . Let Troubles surround him , let Sorrows overwhelm him , let the Devil roar and grin , a Soul that trusts in God need never be afraid . Though Hell be moved , and the World tumble , fearless he shall behold the Ruins ; he shall rise a Victor ; and like the Marpesian Rocks contemn the vain threats of the Ocean . Thus Job , thus David behaved themselves , Job speaking to God with a firm Confidence in him . Set me , saith he , by thy side , and let the hand of whomsoever fight against me . He provokes and Challenges the Camp of the Enemies of God , let come who will he is ready to meet them . But , saith David , though I walk through the midst of the shadow of Death , I will fear no evil , for thou art with me . Behold a strong Faith ! Though I am in the extremity of danger , though wrapt in the horrid darkness of Eternal Night , and that Death stood nearer than the shadow to the Body , trusting only in the presence of God , I will despise all those Terrors . Most certain I am that in his presence , there is a most safe and impregnable Refuge . For because the Lord is my Aid , I will not fear what Man can do unto me . The Lord is my Light and my Health : Whom shalt thou fear ? If Armies were Encamped against me , my Heart shall not be afraid . Though I were to withstand the power of a whole Battel , my Confidence should be in God. VVe are to trust in God , so much the more , by how much the less we can trust to our selves . He ranges his Army under the Enemies VValls , who trusts in God. To trust in God is to be above all Enemies . Sect. 48. VVhen it shall please God. TO a Blessed Life a long Series of years contributes nothing , neither is Life to be reckoned by years or wrinkles , but by just performances . But that , When , disgusts the most part of Mortals . They know they are to die , and are willing to die , but not yet . They are willing to pay Nature her Debt , but not yet : They desire to be loos'd from the Chains of the Body , but not yet . So ingeniously do we poor Mortals rave : We desire an end of our Miseries , but not yet ; we would be Blessed and Happy , but not yet . We would , and we would not die . We are unjust to complain at the same time , that we are miserable , and that our Miseries are at an end . There is no reason to grieve or weep , when we cease to be what we were unwilling to be : Is it because thou wouldst have many steps to thy Death that thou buildest thy self so high a Gibbet ; and is it because thou wouldst take a slow prospect of thy Funeral , that thou desirest so many years ? Alas thou art to go either to day or to morrow . Tobias the worthy Son of a most worthy old Man , but old himself , attain'd to the Ninety ninth year of his Age. Yet when Ninety nine years were expir'd in the fear of God , they Buried him with joy . Could Tobias , in our judgment , Expostulate with God or complain . Why Lord , dost thou now break off my Life ? Why didst not thou permit me to make up the full hundred ? What other Answer would God return ? It so pleas'd me : Now die , and reckon all thy past years as clear gain . Therefore we must die when it pleases God , not when it pleases Tobias , Raguel or Ananias . But I know what deceives many . When Death knocks , we believe the Exactor comes before his time . Fools ; then 't is time ; when it pleases God. Wherefore do ye delay ? Wherefore do ye pretend immature Age ? Wherefore do ye expect a Truce ? Wherefore do ye think upon delay ? Thou wert ripe for Death long before ? But grant thee thy own time , thou wilt be never the more ready or the more prepar'd . After all thou wilt desire delay , the more thou stay'st , perhaps the less prepar'd . Delay has made many the worse . 'T is a bad preparation for Death , to be unwilling to die . He has perform'd half of the Act who now is willing . The desire of Death is to be shaken off , and thou art to learn , that it matters not when thou sufferest whatever it behoves thee to suffer . How well thou hast lived , is the main business , not how long ; and often it happens well , when there is no delay . Therefore lay all hankering thoughts aside ; and thus resolve with thy self , whatever God pleases let that be done . Sect. 49. VVe must have recourse to God in all things . ALas ! poor miserable Creatures ; alas insipid Fools : When we are ill , we take cur flight over the whole Orb with the wings of our Thoughts . We beg petty Comforts from things Created , with an ignominious Beggery . VVe call Friends and Enemies to our aid ; we implore the help of all ; only God we pass by : or at least apply our selves to him last of all . VVhat madness is this ! to desire help from those that cannot afford it ; not to desire it from him , who alone can give it us . Therefore whenever , and as often as thou art ill , let thy first Groans , thy first Prayers , thy first Complaints be put up to God. Open thy Cause to God ; declare to him all thy Sufferings . VVhere dost thou fly about the VVorld , and beg at the Cottages of Beggars ? VVherefore dost thou bow in vain to every Coach that whirls by thee ? Throw thy self at the Door of that only Rich Person who can free thy Soul from its necessities . Thus did Moses , who in all Cases of Doubt and Extremity had recourse to the Tabernacle , where he consulted God himself . Thus was Joshua deceived by the Gibeonites , because he would not consult God before-hand . Apply thy self to God in thy Afflictions , and upon all other occasions . The Woman that was troubled with an Issue of Blood for twelve years , and had suffered many things of many Physicians , at length came to the Physician of Physicians ; from whom alone she obtain'd that Cure , which she could not have from many in twelve years . It is a main matter to know from whom thou expectest a kindness . It is an Argument of extream Poverty to beg from Beggars . Sect. 50. VVE have said , that recourse must be had to God in every thing . Therefore a happy end is so desired from none but God. Of which I will annex a short Example . First Prayer . Eight Verses , chosen out of the Psalms of David by St. Bernard , which he is reported to have repeated every Day for a Happy Hour of Death . ENlighten my Eyes that I sleep not in death ; lest my Enemies say , I have prevailed against him , Psal . 12. v. 3 , 4. Into thy hands I recommend my Spirit ; for thou hast redeemed me , O Lord , thou God of Truth , Psal . 31. v. 6. At last I spake with my Tongue , Lord let me know my end , and the number of my days , that I may know how long I have to life , Psal . 39. v. 4 , 5. Shew some good token upon me for good , that they which hate me may see it ; and be ashamed ; because thou , Lord , hast holpen me and comforted me , Psal . 86. v. 17. Thou hast broken my Bands in sunder ; I will offer to thee the Sacrifice of Thanksgiving , and will call up●n the Name of the Lord , Ps●l . 116. v. 14 , 15. I had no place to fly to ; and no Man car'd for my Soul. I cry'd unto thee , O Lord , and said , Thou art my Hope and my Portion in the Land of the Living , Psal . 142. v. 5 , 6. Omnipotent Sempiternal God , who didst prolong the Life of Hezekiah , miserably imploring thee ; grant me thy unworthy Servant before the day of my Death , so much time to live , that I may be able to deplore all my Sins , and may obtain from thy Compassion , Pardon and Favour . Omnipotent , Gracious , and Merciful God , I most humbly beseech thee , by the Death of thy Son , grant me a happy and a blessed Hour , when my Soul shall depart out of my Body . Lord Jesu , Crucified Christ , by the Bitterness of the Death . which thou didst suffer for me upon the Cross , chiefly when thy Soul departed from thy Body , have Mercy on my Soul at the last Hour , who livest and reignest with the Father and the Holy Ghost , for ever and for ever , Amen . The Second Prayer . For a Happy Departure . MOST Merciful Lord Jesu , if this be the Condition of a Dying Man , if in such Dangers and Extremities my Spirit must depart out of this Life , whither shall I fly but unto thee , Oh my God ? Do thou take care of my Soul , that it may not perish in that dreadful Hour . Grant me , I beseech thee , according to the multitude of thy Mercies , and by that servent Love and Grief , wherewith thou , who art Life it self didst die for me ; that I may have the Combat of Corporal Death always before my Eyes ; and that living , I may so do , as , dying , I would desire to have done ; and that I may expend my time and study in nothing more , than that I may Spiritually die to my self ; and may mortifie all the Passions of my Sences ; that so after this Life , I may live with thee , Happy and Blessed to all Eternity . The Conclusion of the first Chapter . To the Reader . DO this , meditate upon this , O Man ; and while thou art well , learn to be sick , learn to die . To do both , is a rare piece of Art ; which whether thou knowest or no , it is not lawful for thee to try ; but when thou canst not err without the loss of Eternal Felicity . We err but once in dying , but that Error is never to be amended to all Eternity . Therefore to abide , as being still to depart ▪ But for the most part abide within thy self , and search every cranny of thy Conscience . Whatever thou enjoyest , look upon it as the Lumber of a place where there is no Habitation . Thou art not suffered to carry out any more than thou broughtest in with thee . Therefore act and bestir thy self . Approve thy self right in the sight of God. Thou art to go hence . Believe that thou standest always at the Gate of Eternity . Eternity is that we must look after . Pleasure is short ; Punishment Eternal . The labour is Easie ; the reward Everlasting . Therefore we have given wholesom Instruction ; we have taught , that Death is to be contemn'd , but the thoughts of it never to be laid aside . Now we will give the same Admonitions to the Sick. CHAP. II. The Remembrance of Death is Recommended to the Sick. Sect. 1. The Introduction ; and whether Sickness be an Evil ? CAnnus , is a Town in Caria , in a Pestilent Air , and unwholesom for the Inhabitant . These People when Stratonious the Musician , and wi●ty Man , beheld , he recited the Verse in Homer to them . Like as the Leaves , just so the People are . Thereby he taunted their Icterical , Yellowish and Wan Complexions . But when the Caunians had given him a very rugged Entertainment for defaming their City , as sickly and unwholesom , Stratonicus return'd upon them again ; Must I not dare , said he , to call that a sickly place , where the dead walk ? More wittily and more smartly than before . But why do we deny , and lift up our Noses ? We are most like to Leaves . Very plainly Job ; Wilt thou break a Leaf , saith he , driven to and fro . As if he had said ; When I am but a Leaf , liable to all the Inconveniences of Life , afraid of every Gust , wilt thou hasten me with the wind of thy indignation ? I shall fall of my self , without any constraint of thine . Are not Men Leaves , whom Sickness , like dry Leaves and juiceless Flowers , tosles to and fro , and variously sports with ? Clement of Alexandria , being of the same Opinion ; Go to , said he , Men of an obscure Life , like the Generation of Leaves , infirm Creatures ▪ Images of Wa● , things like shadows , frail , unfledg'd , living but the Life of one day . Certainly we are Leaves , shaken by every puff of wind . Sometimes a little Fever ; what do I say ? Nay a little Cough , a little drop falling upon the little wicket of the Throat , mortifies this Leaf , and throws it into the Grave . But whether or no is Sickness a Benefit , and Death an Evil ? No , Mortal , no ; it is not , saith Epictetus . Health well us'd is a good thing ; ill us'd , a mischief : And therefore we may reap Benefit by Sickness . What dost thou say of Sickness ? I wil shew thee its Nature ; then I shall be quiet , I shall think my self well dealt with , I shall not flatter the Physician , I shall not wish for Death . What wouldst thou more ? Whatever thou shalt give me , that will I make happy , prosperous , honourable , to be desir'd . But there are some that deny this , and say , Take heed of being sick , 't is an ill thing . To them Epictetus again , That is as much as to say , saith he , Take heed that thou dost not feign three to be four , 't is an ill thing . How evil ? If we so think of it as we ought . What harm will it do me ? Rather will it not do me good ? If therefore I so think of Poverty , Sick , or Troubles of Church or State , as I ought , is not that enough to me , will it not be profitable . Truth , Love thee , O Epictetus , How agreeable are all these things to Christian Doctrine ? This Foundation being laid we shall here te●ch ye to be mindful of Death in Sickness , and not to be afraid of his coming . Sect. 2. The sick Person to his Friends . To Sickness . To the beginning of a Mortal Disease . To Death . To Christ our Lord. To his Friends . Hence with your unseasonable mourning ; This is not a place for Wailing , but for Prayer : But I depart early from you ; Early , take heed ye mistake not ; I was ripe for death as soon as I was born , yea , before I was born . What I was , when born , I know ; a weak frail body , liable to all Reproach , the Food of Sickness , the Victim of Death . Behold , who e're thou art , take Hope or Substance , to Morrow not to be , or else to be elsewhere , To Sickness . Must I then now be sick ? The time is come for me to try my self . The couragious Man does not shew himself either in Battel or at Sea. There is a Courage also in the Bed of Sickness : Shall I leave a Feaver , or that me ? We cannot always continue together : Hitherto I enjoyed Health , now my business is with Sickness . Sickness I know is the first Messenger of Death . I believe St. Gregory for that , who truly and piously ; The Lord knocks , saith he , when by the anguish of Sickness , he declares the approach of Death ; to whom we presently open , if we receive him with Affection . The very Fables teach me to receive this first Messenger of Death with a contented Mind . They relate , how that an old Man lay sick , and when Death was ready to snatch him away , the sick-man desired that he would defer the fatal blow awhile , till he made his Will , and prepared such other things as were necessary for so long a Journey . To whom Death ; F●nd Banquet for the Grave , said he , couldst thou not prepare in so many Years ; that hast had so many warnings from me already ? To whom the old Man ; I take thy Truth to witness , I never had any warning from thee . To whom Death reply'd ; Now I find old men will lye : A hundred , nay a thousand times I have admonished thee , when I took away not only thy equal in years , but also young Men , Children , Infants , while thou lookst and wepst : But I appeal to this Truth , forgetful old man , did I not forewarn thee , when thy Eyes grew dim , thy Hair waxed grey , thy Ears grew deaf , all thy proud Senses defective , and thy whole Body wasted ? These were my Messengers , these knockt at thy Doors , but thou wouldst not be spoken with ; thou wert often and daily warn'd , I can stay no longer , come and go along with me . He ill prepares himself for Death , who prepares so late . To the beginning of a mortal Distemper . When I consider my Life , the multitude of my Sins , the small number of my Deeds , good God! I am pinn'd up , and in streights on every side : But it is better for me to fall into the hands of the Lord ( for his mercies are manifold ) than to live and multiply my years and my sins : What I should be , thou Lord , knowest full well . Perhaps I should fall from thy Graee , should I live longer ▪ Death , thou art at hand ; take me away , so that I may preserve the Favour of my God ; or rather so that the Favour of God may preserve me , which is the only thing , O Christ Jesu , which I beg of thee , and through thee . To Death . Why with a slow Consumption , cruel Death , Dost thou d●prive me slowly of my Breath ? Such preparation needs not for my end : Strike quickly then , for I will ne're contend . Why shouldst thou spend thy Quiver on my head ? When one poor single blast will blow me dead . For what is man ? A batter'd and leaking Ship , that will split with one dash , without the force of a Tempest ; the Body of man consisting of infirm and fluid parts , comely in the outward Lineaments , not able to endure Cold , Heat or Labour , that consumes and wastes of it self , fearing its own nourishment , the plenty or want whereof is frequently the ruine of it ; to himself only a profitable and vitious nourishment , nicely to be looked after and preserved : A life enjoyed at pleasure , liable to a thousand Diseases , and without Diseases devour'd by it self . Do we admire at this once dying , wherein thou mayst find private and concealed Dea●hs ? His smell , his taste , his weariness , his watching , the humours of his Body , his meat and drink , to man are deadly . To Christ . I would not die , but live , he seeks to live , That in thy love , O Christ , to die doth strive . I do not stand in fear of those things , which thou , O God , dost appoint for me . I follow thee , O merciful Father , I follow thee : And wherefore should I refuse , when thou callest me nearer to thee ? 'T is much better for me to be dissolved and be with Christ . This is that which I desire ; For Christ is life to me , and Death is gain . Sect. 3. An Antidote against Grief . WHerefore art thou troubled ? wherefore art thou perplexed ? Thou art in the hand of God , and he takes care of thee . But thou art afflicted and sick . What evil can that be which proceeds from the Fountain of Goodnsss ? God would have thee to be his own , and therefore shuts thee up , and retains thee within the Lattices of Sicknes● , least thou shouldst go astray from Heaven . A little Bird weary of the Cage , desires liberty ; but while it is in the Cage , is both lov'd and fed by its Master : While she is at liberty , who can believe her free from the Fowler , or from the Snare ? Thus believe me , it is a great thing to be the Captive of the Lord thy God , it is to be lookt upon as a great Favour , to be bound a little while , to be cut and wounded by ●●m , that will spare thee to Eternity . Sect. 4. Not always Draughts of Sweetness . GOD sometimes , O sick Man , gives the Cups of bitterness ; thou drankst the sweet Liquor while thou wert in health . VVhy dost thou make Faces ? why dost thou refuse the Cup ? Think upon that of Job , Shall we receive good at the hand of God , and shall we not receive evil . Ingrateful Mortals ! we know not the Benefits we receive , but by losing them : Thou wilt be a good Valuer of lost Health for the future : Thou mayst remember also , that when thou wert in health , thou didst often recreate thy self beyond the bounds of Sobriety . Now therefore let me perswade thee , chearfully to take this bitter Cup , and bear this punishment imposed upon thee for thy former Ryots . Formerly at at the Latin Festivals , when the Chariot-Drivers strove for Victory , they that overcame , drank Wormwood : Do thou now drink that thou mayst overcome . He undeservedly Metheglin sips , That to the bitter will not lay his lips . Sect. 5. The contempt of Death is a Christian Generosity . NO Man ever govern'd his Life well , but he that contemned it . VVe are not so silly , but that we understand we must one day die ; yet when Death approaches , we hang back , we tremble , we lament : But would not he appear to thee a very Fool , that should weep because he had not lived a thousand years before ? These things are well coupled , thou neither wert , nor will be : thou art ordain'd for that point of time wherein thou liv'st , with that thou mayst extend , how far wouldst thou prolong ? Why weepest thou ? what is it thou wouldst have ? thou losest thy labour : Thou shalt go thither , whither all things created go . What is there that thou canst call a Novelty ? Thou wert born under this Law : This hapned to thy Father , to thy Ancestors , to all before thee , and will happen to all that come after thee . It is established and decreed ; Death seizes upon all ; we are born to die . Consider in thy Mind the vast throng of those that went before thee , of those that are to follow thee , and those that are to go along with thee . Many thousands of Men and Creatures at this very moment that then fearest to die , are now making several and various Exits out of this World. Take a view of the whole World ; the new , the unknown : Most certain it is , that every moment Millions are born and die , and many die the same death . Now couldst thou think that thou shouldst never come to that end , to which thou art always going . Death is a safe Road to Rest ; neither is there any thing of evil in Death , but only the fear of Death : therefore if we would live quietly , the Soul must be always ready . Shall I fear my end , when I know I must have an end ? when I know that all things have their end ? Shall I fear my last gasp , that puts an end to all my Sighs ? Why should I fear to restore that which I received upon that condition ? But you will say , it is a difficult thing to contemn Death . 'T is Death , but to him that knows how to Live. He that his hours on Vertue doth expend , Neither doth wish for , nor yet fears his end . We do not deny , but that there is something terrible in Death● , there we must learn , not to be afraid of it . No Man learns to be contented upon a Bed of Roses , to sit down at a Banquet ; but this to be exercised , not to give way to Grief . He chearfully embraces Death , who has long composed himself to wa●t for it : And this is the greatest Argument of a generous Mind , not to fear thy departure : For he knows whither he shall go , that remembers from whence he came . Such a person was Theodosius the Emperour , of whom Saint Ambrojs was wont to say , I loved the man , whom when he died , was more grieved for the state of the Church , than for his own Condition . Therefore do thou make it thy business not to fear Death . Sect. 6. An Example of the Contempt of Death . NInachtus the Governour of Malaca in Judea , being commanded to resign his Authority , could not brook the Indignity , ignorant of true Honour and solid Vertue . Therefore making a Funeral Pile of Lignum Aloes , and other Odoriforous Woods , He spread a square Scaffold , which he had erected , near to the Pile , with rich Tapestries and sumptuous Carpets : Then he appeared himself upon the Scaffold , glittering in a Robe of Tissue , set with precious Stones , and discoursed to the People of his Actions , and the whole Course of his Life : And having declared the Kindnesses which he had shewed the Captive Pottugalls , at a time of necessity ; he most saoly and bitterly complain'd of his being undeservedly put by his Command : Then reproaching the Ingratitude of the P●r●ugalls , ( such fatal Fury did his Ambition inspire him with ) he threw himself headlong into the burning Pile , a Contemner of Death . Aelian relates a Contempt of Death not much unlike this . The end of Calamus , saith he , is worthy to be mentioned , if not to be admired . It was thus ; When he had taken his leave of Alexander , the Macedonians , and a long life , he made him a Funeral Pile in the fairest part of the Suburbs of Babylon , composed of Cedar , Cypress , Myrtle , Laurel , and o her sweet Wood ; and having performed his usual exercise of Running , he ascended the Pile , and stood Crown'd upon the heap of Word ; the Sun whom he Ador'd , shining all the while . Which done , he gave the Macedonians a Sign to kindle the Pile : Which being now all of a light Fire , Calanus wrapt up in Flames , stood still unmov'd , till he fell as the heap fell , and expir'd in the midst of the Ashes . Alexander , admiring the Courage of the Man , is reported to have said , That Calanus had vanquish'd more Potent Enemies than he . For Alexander had wag'd War with Prous , Taxilus and Darius ; but Calanus with Labour and Death . Shall the vain Heathens shew so much Courage in Death , and Christians , trusting in God , be afraid and tremble ? Death is not an evil , but the fear of Death is an evil . Let us , I beseech ye , examine things themselves , and not the Nature of things . If we believe Seneca , Death is the best Invention of Nature , the Remedy of all Evils . Why therefore do we fear at last ? Immortal Peace , Eternal Joy will entertain us . Let us take Courage from the despair of longer Life . Make that a Vertue , which would be necessity . Certainly a prudent Christian does nothing unwillingly ; he avoids all necessity , because he wills what that would compel him to . Let us therefore do willingly , what we cannot but do . Let us with a contented Mind expect our end , or rather our beginning . He shall be always serene and calm in his Mind who contemns Death . Sect. 7. A Man ready to dye . ZENO , the Critick , as Swidas relates , as he was going out of his Schoole , chanc'd to stumble , and hurt his Toe . But he believing himself call'd to the Grave , strook the Ground with his Hand , adding these Words , I come , Wherefore dost thou call me ? Thus the old ▪ Man of Ninety Years of Age , died , without ever being Sick. Hunger was a great Friend to Zeno ; for he frequently fasted till he fainted . But willingly Zeno made himself so sick , that he might not be sick , and that he might enjoy a quiet old Age , free from Diseases : Both he attained to according to his wish . Let us not wonder at the shortness of our Lives , nor the incertainty of our Health : For we wast our Health , and our Lives , with Giuttony and Drinking , never thinking our selves satisfied , till our cramm'd Bellies be as hard as a Drum. Ridiculous , yea , Mad Men , we shorten our Lives by those things , which ought to lengthen it . But that proceeds from this , because we will not be perswaded , that Abstinence has so great a power to prolong Life . But daily experience tells us , that the saying is true ; so much food as you spare , so many days you add . But to the Business . Vrsinus , the Priest , as St. Gregory witnesses , being comforted , with a Celestial Vision , in his Sleep , often cried out , I come , I come , I return thanks ; and when he had declared to the standers by what he had seen , he repeated the same Words , I come , behold I come ; and with these Words in his Mouth he expired . A Mind prepared for Death , thus speaks , I come behold I come . 'T is too late to layter here ; we strive in vain against the Stream ; Nature is a Mother , not a Step-dame . Dost thou accuse Nature ? O Theophrastus , as if less favourable to Man than Beasts , certainly she intended more to him than to them : For which is best , to suffer quickly what thou art no more to fear , or to fear long what thou art slowly to endure ? Nature gives a long torment to Man , when she grants him a short Life . — For always all Men must expect , Their Day perfix'd . — What art thou then afraid of ? Is thy Life tak'n from thee ? Not only so ; but also the fear of Death and most Evils of Life . This is the general choice of most Men , rather to suffer quickly what we ought , than to continue long in fear and pain . There is little difference , saith the second Pliny , between suffering and expecting Misfortunes . Only that there is a Measure of Fear and not of Grief : For thou mayst bewail and grieve for what thou knowest has happened ; thou fearest what may happen . Therefore , come Death , I am thy Debtor , I will pay what I owe , when ever God requires me . Therefore freely , willingly , Will I the number of my days compleat , And straight surrender up my soul to fate . Hoping to ascend from the dark Grave to everlasting Light. Death is not an Evil , but Punishment after Death is an Evil. Sect. 8. They fear Death , who foresee it not . MOST certain it is , that nothing terrifies somuch , as an unexpected necessity of dying . Behold how they , who are subject to the power of another , being commanded a long Journey , pack up their things in haste , sollicitous and sad ; how they murmur because they had no longer warning . As they are upon their departure they often look back , pretending this and t'other Obstacle . Now there is no longer Journey than to Die ; no way more crabbed , more dark , more hard to find , none more suspitious and infested with Robbers . Besides there is no return again . Therefore we must the more heedfully take care that we leave nothing behind . There is a necessity of going thither , fellow Souldiers , said the Roman Captain , from whence there is no necessity of returning . There is only one remedy , to answer being called , and to obey being commanded ! Alas , How improvident are they , who never take care to provide for thy Journey ? They take care to fare well , the rest they commit to Fortune . Smyndirides , that debauched young Man , was wont to brag , that in Twenty Years , he had not seen the Sun rising or setting , being contiaually either a Bed or at his Rio● . I fear one of you may find many like him among the Christians , who make Gluttony , Playing , and Drinking , their greatest Business . To these will happen , that which Cicero , in his Epistles , foretold to Brutus . Believe me , saith he , you will be ruined unless you provide well . Thus it will happen to all unwary People , that want fore-sight . Foresight is necessary in all things , especially in those things that are never to be done but once ; where one mistake draws a thousand along with it . This is the Condition of Death , one Error causes a thousand Mistakes . To err once there , is to perish eternally . O blind Mortals , it will happen to you , as it happens to them that shut their Eyes against their Enemies Swords , in a Battle , as if they were not to feel the danger which they see not . Ye shall be smitten , ye shall die , ye shall be sensible , and feel the stroke ; but whether blind or seeing , that is at your choice . You refuse to think upon Death which you must shortly think upon and seel . The sufferance would soon follow when the Consideration precedes . Sect. 9. They fear Death , who are negligent of Life . NEither is there any Question to be made of this . They chiefly fear to die , who know not how to live ; who believe no other Happiness but that of the Body . Who only know how to eat well , drink well , and sleep well , and place all their Heaven in pleasure ; persons certainly most obedient , but to their Bellies , not to the Divine Will. Of whom St. Gregory truly said , They know not what the Celestial Souls desire , who set their Hearts upon Earthly Delights . A prudent Christian , that takes no more care of the Body than of a mean and abject Slave , looks upon Death no otherwise than a Morning departure out of a dark , unpleasant and incommodious Inn. Whoever thou art thou canst not fear thy Exit as of this Life , if thou hopest to enter into the other . Thy fear arises from hence . For though there are many causes vulgarly given of this fear ; yet they all vanish upon the hopes of a more blessed Life . He who seriously aspires to Heaven fears not these Baubles . To such a Man , Labour , Sadness , Grief , Contempt , Ignominy , Loss , Servitude , Poverty , Old Age , are nothing else but the School of Experience , the Time of Patience , and the Honour of Victory . Sect. 10. Three Things hardly supportable in Sickness . IN almost all Sickness three things are hardly supportable , Fear of Death , Pain of the Body , Discontinuance from Pleasure . But as hot Diseases are Cur'd by cold , cold by hot Medicines ▪ so are they Cur'd by their own Antidotes . Therefore the fear of Death is to be Cur'd by Love , but by Divine Love ; a little Dose of Divine Love will dispel the fumes of vain fear . He that loves Christ will the less love Life ; and shall perceive the love of Christ to him . — By words alone this is not prov'd , Love , Marcus , love if thou wouldst be belov'd . Pain of the Body is to be asswag'd by tranquility of Conscience : A guiltless Mind is a wonderful Consolation to the Sick. And indeed a pure Conscience is a potent remedy against all Torments . That also asswages pain , as St. Gregory intimates in these words . More easily will the Sick Person endure pain , if he bear but this in his mind : The most Just God will have me suffer this . But Discontinuance from Pleasure , will nothing at all afflict him who thinks upon Eternal Joys . Those which leave , are vain , short , and filthy , and before they are forsaken frequently leave their admirers ; those which we promise our selves , Immense , Stable and Eternal . He easily contemns Fading Delights , who sincerely hopes for Eternal . Sect. 11. Sickness the Sport of Vertue . THou art well smitten , if thy Conscience be smitten . Sickness is the School of Vertue ; it is also called a kind of Slaughter-house of Vice , whoever is sick is a Scholar in this School . On the other side , Sickness is the Slaughter-house of Vertue to some , and the School of Vice ; while they are well , they are mad . While they are well , they have a hundred Businesses ; the Business of God is their last care . How many are Chaste , while they are Sick ; when they recover they return to their former filthy Lusts . Such people would do better Sick , to whom health is so dangerous . These therefore God tyes them to the Bed of Sickness , that they may be at leisure to themselves , and may mind their Salvation : Forsake Vanity and look after Heaven . Sickness intangles the Body in a thousand Miseries , but frees the Soul from as many . 'T is the saying of St. Paul , Though our outward Man perish , yet the inward Man is renewed day by day . Hence though Sickness seem evil , nay the worst of Sufferings , it then becomes the best , when it renders the Sick Person more holy . Many when they feel the pain , correct the crime . A sick Soul seldom inhabits but in a healthy Body . Sect. 12. The Sickness of the Body is the Salvation of the Soul. SIckness exhorts to Parcimony ; disswades from Lust , and is the Mistress of Modesty . Do thou lay aside all Care , whatever happens to the Body thou art safe , to the Mind be in health . For the sickness of the Body has been of great advantage in many to the health of the Soul. That sublime person rais'd from nothing , from the Water below , elevated to the Stars , who keeps the Keys of Heaven , whose only shadow expell'd the Distempers and Diseases of the Body ; being once ask'd why he suffer'd his own Daughter to lye under the Oppression of a violent Disease ? made answer , It is convenient for her . How knowest thou but that it may be as convenient for thee ? The same Person , when he found his D●ughter might be safely Cur'd , recover'd her , and made her fit to Cure others . Do thou also take care that thy health may do thee good , and perhaps thou shalt recover . Lastly , take care of thy Soul above all things , and offer it up to the Heavenly Physician to be Cur'd . And as to what remains , hope if not for what is needful for , yet for what is convenient fot thee . Sickness is a very unpleasant Companion , but a faithful , which often pulls ye by the Sleeve , and admonishes thee of thy condition . A saithful Admonisher is a most certain safeguard in danger . If the Sickness be remediless , be silent and rejoice , for that thou shalt be the sooner free from a loathsom and ruinous Prison . Most excellent was the saying of Gregory Nazianzene . A sick Soul is near to God. Sect. 13. Sickness admonishes us of Eternity . HOW great a Benefit is this , that the Miseries of this present Life , by a short Experience should admonish us of Eternity . Therefore let the sick person labour to avoid infinite Miseries , while so impatiently endures the Bitternesses here ; let him learn by pains not long lasting to avoid pains Eternal , which neither Pothecary nor Physician , no Drug nor Herb , not Death it self can Cure. There are several ways to Death ; but , but one to Eternity . Anaxagoras dying in a Foreign Countrey , when his Friends ask'd him , whether he would be carried back into his Countrey , There is no necessity , said he , and added the reason , for the way is wide enough every where to the Infernal Shades . This answer may as well be fit those who are Travelling up to Heaven . O happy and profitable Flame of a Fever , because short ! O dreadful Funeral Piles of Hell , because Eternal . Some Remedies are made out of some Poysons , and oft-times a small and present pain admonishes us to prevent the approach of Excessive pains that threaten to twinge us : And that which was troublesome became profitable . Thus every Disease the more it perplexes and torments us , the more it admonishes us of Eternity , either in perpetual Joy or Misery . Let the healthy take care , let the sick be mindful whither they go . Pleasure and Sorrow here are bounded within very narrow limits . All the Felicity of Mortals is Mortal ; and within the same bounds are all Miserie 's restrained . For bright Eternity no limits knows . So that , an Age of Time , a Tittle shows . Sect. 14. Therefore is Death to be desir'd . I Have said , Infirmity of Body is often to be desired , to the end thou maist be the sooner a Freeman and a Victor . This did he desire who said , Most gladl● therefore will I glory in my infi●mities . For my strength is made perfect in weakness ; therefore have I delectation in Infirmities . As a good Sword may be often in a bad Scabbard , so in weak and sickly Body of●-times lyes hid a stout and couragious Mind . That strength is to be desired which neither Time nor Fortune decays . A sick person is not fit to carry Burthens , or for digging and delving , but to exercise his patience , and maintain and increase his Faith. So a Shipboard , the stronger Row , but the more prudent stand at the Helm . Life is like a Ship , ●ossed with the Waves of Business , and the Sea of the World ; it has its Oars , and its Helm . If thou canst not perform the meaner Offices , apply thy self to the more noble . The true and generous strength of Man is in his Soul. The Body , the Soul's House , how strong or how weak it is , is nothing to a Guest of a few days : If the House fall , there 's a necessity of removing somewhere else ; and being hence excluded , that necessity carries us unto a perpetual Mansion . Strength is perfected in weakness ; so that although it seem so bad , yet is that evil so much the rather to be desired , as being the prevention of a greater . The condition of most is then most prosperous , when most infirm and weak . Sect. 15. What is to be read in Sickness ▪ ZEm the Son of Demius , having consulted the Oracle to know how he might lead the best Life , had this answer given him . If he made himself of the same colour with the dead , that is , if he conversed with the dead . Or as Suidas expounds it , if he read the writings of the Ancients . To dwell among Books , being to live among the dead . And this familiarity with the dead is the best Life . But it is the same madness to lay before the Sick whole Libraries , and huge Volumes , as to set before them full Meals of Flesh . A little Broth or a small Sallet must serve them , so a little Book is enough for them for several Months : However still something is to be read to the Sick , if the Disease and Pain will give leave , but they are to be read as they eat . What they eat , they do not presently swallow , but chew first . So what they read , they must not carelesly pass over , but they are to consider , and as it were to weigh every little sentence . Otherwise to read is to neglect . But let the Sick Mans only Book be Christ Crucified . Let him read that Book continually , wherein he will find as many Comforts , as Words and Wounds . Sect. 16. In Sickness we are often to pray . SO I say we must always pray in sickness . Neither is this a thing of any great difficulty to a sick person . For either with his Tongue if he have strength enough , may he pronounce his Prayers to God. Or if his Tongue be numm'd , or that his voice be intercepted by weakness , a suppliant Mind is to be lifted up to Heaven , while the Body lyes quiet , but only for some ardent groans that distinguish these private Colloquies with God in Sickness . But there is also a sort of Sickness that does not only interrupt the voice , but even oppresses the very Soul it self : But then Patience and Suffering are to be offered up for Prayers to God , to whom Pain is a grateful Sacrifice , so that Patience be joined with it . He prays well , who suffers well . Neither may he be said to pray , but to obtain by Prayer of God , who sends such Eloquent Messengers to him as Pain and Patience . But let him be such a sick person , whose Speech may be interrupted , whose Mind may be broken , and whose Patience may be at a loss . Yet there is a way for him to pray . Let him look about , he shall see some sitting , some standing by him , ready to help and assist him . How easie is it then to cast in a word by the by ; how easie is it for him to point or cry to his Friend , say this Prayer , read this Psalm , or that Paragraph . Who so hard-hearted , as to deny so small a Duty to the Sick ? So that when a sick person cannot pray with his own , he may with anothers Lips. And therefore I repeat this again , Pray always in Sickness . We can never unseasonably have recourse to God. Sect. 17. In Pain , and at other times , what is to be meditated upon , what to be done every day . A Man that trusts in God , though oppressed with Miseries , and full of Pain , may rightly say this ; while I breathe I hope , and so much always the better the nearer to my end I find my self . Seneca has most excellently Philosophized concerning pain . No Man , saith he , can feel excessive pain and long ; for thus has Nature most favourable to us ordered it , that pain should be either tolerable or short . For the intense excess of grief finds an end . Therefore this is the Comfort of vast pain , that thou must of necessity cease to feel it , if thou feelest it over-much . But this is that which troubles the unskilful in the pains of the Body : They are not content with their Souls alone , they have still so much Business with the Body . And therefore O Sick Person , accustom thy self by degrees to wean thy Soul from thy Body , and to converse with thy better and more Divine part ; but with thy Body , the frail and weak part no more than needs must . And though pain is seldom so constant but that it has some intermission ; therefore do not think that all Exercise of the Soul is to be omitted , when thou lyest sick , when thou feelest pain . Above all things , take care that thy Morning Prayers , and thy Evening Examination of thy Conscience , as much as in thee lyes , may make a due progress : If thy Tongue fail thee , let thy Mind pray . Never begin the Night , nor compose thy self to sleep , till thou hast examined thy Conscience : In the day-time when thy pain-ceases or relaxes , take a good Book , and there read and weigh every Period ; every Day set aside a small Hour for Prayer , pious Groans , and humble Ejaculations ; so thou wilt believe thy self to have pray'd an Hour in Heaven . At the beginning and end of all thy Prayers , refer thy self wholly to the will of God with a prepared Obedience . All which things are so far from difficulty , that a dying man may perform them , as well as he whose Pain is not so severe . If thou canst not , or rather will not perform these Duties , yet for that one little Hour patiently endure thy Pains : Make not thy Misery more intollerable than it is , nor burthen thy self with Complaints . Pain is the Lighter of Opinion and Conceit , and not to the Weight . On the other side , if thou beginst to exhort thy self , and say , 'T is nothing , or else it is very little , let us endure , it will be over by and by ; thou wilt make it easie while thou believ'st it so . Every Man is miserable as far as he believes himself to be so . Sect. 18. We are of one Opinion in Health , of another in Sickness . LAcides the Philosopher , when he had lost the most of his Houshold-Goods ; We dispute , saith he , otherwise in the Schools than we live at home . Thus the Healthy well suggest a thousand Consolations to the Sick : But where is that sick person who is able to comfort himself . How like Glass is our Srength , crackt with the least crush . We think our selves made of Brass , when we are in health , and in a manner challenge pain ; but when they come , we fly them , we fall , we lie down before any Conflict with the Enemy . We are Men , thou sayst , and dying Bodies are not able to endure the force of Pain , I deny not but that Humane Bodies are frail , yet not so infirm , but that they have strength enough to endure any Affliction ; unless the Mind be weaker than the Body : 'T is our softness that causes so many Deserters of Courage , while they refuse all Extremities as intollerable ▪ But Courage dies , if you take away the Subject of it , which is , Difficulty . Sect. 19. Pious Ejaculations to God in all Sickness and Infirmity . O Lord , my Strength , my Power and Refuge in time of Trouble , Jer. 16. v. 19. It is the Lord , let him do what seemeth him good , 1 Sam. 3. v. 18. O Father , Let Job be well tried , because he hath answered for wicked men , Job 34. v. 36. Before I was troubled , I went wrong ; but now have I kept thy Word , Psalm 119. Therefore have I delectation in Infirmities , in Rebukes , in Necessity , in Persecutions , in Anguishes , for Christ's sake ; for when I am weak , then am I strong . 2 Cor. 12. 10. And now , O Lord , deal with me according to thy will , and command my Spirit to be received in peace . Tobias , c. 3. v. 6. Sect. 20. Certain Vices of Sick-people . FIrst , To listen after Curiosities , News and Trifles . 2. Not to give Ear to the Admonitions of Death . 3. To complain of those that look after them . 4. To refuse their Dyet as ill drest . 5. To find fault with the Bed , as ill made . 6. To believe they are not well lookt after , and therefore to murmur and be angry . 7. Seldom to discourse of God and divine things . 8. Not to be resign'd in all things , and submissive to the will of God. 9. To believe some things intollerable , and not digest all things with a Christian Patience . Now I would fain know of thee , O sick Man , what concerns it thee , what is transacted in Germany , France , Italy , or Spain ? Do thou rather enquire what is done in Heaven among the Saints ? Or what is done in Hell , among the Cursed . Let the dead bury the dead . Do thou only mind thy Salvation ; that 's the onely one thing necessary . VVhat hast thou to do with News and false Reports ? Thou dost not profit thy self thereby , but offend others . Why art thou angry with those that mind thee of the approaching danger ? Know 'em , they are the Heralds of Death . I beseech thee do not imitate those old Men , many of which perhaps thou hast known , to whom it was death to hear any one disccursing of Death . Hast thou not hitherto profited more then so childishly to fear Death ? Hast tho● not learnt in so many years calmly , quietly , and undisturbedly to die ? What are thou afraid o● ? Commit thy self entirely to the wil of God , and ▪ thy business is almost done . If thou wilt believe those who have had a large prospect into Truth ; All life is a punishment . Here I seasonably cite to thee the words of the wise Roman : Being thrown , saith he , into this deep and unquiet Sea , flowing with uncertain Tydes , now advancing us with sudden encrease of Riches , now again leaving us upon the barren Sands of greater Losses , we can never stand fixt in any place . We float up and down , are washt one against another , and sometimes we make an absolute Shipwrack , but are always in fear . Neither is there any Port , but that of Death , to them that sail in this stormy and tempestuous Ocean . But every Mans Credulity deceives him , and a willing forgetfulness of Death , for the sake of those things which he loves . Daily we behold the Funerals of persons known and unknown ; yet we mind other business , and account that unexpected , which was foretold us all our life-time before . 'T is not the injustice of Nature , but the depravedness of humane Reason that takes it ill to forsake that place , to which it was admitted but of Courtesie . He is unjust who will not leave the disposal of the Gift to him that gave it . And an extream piece of Covetousness it is , not to look upon what a man has received as gain , but what he restores as a loss . Ingrateful is he that calls the end of Pleasure an Injury . A Fool , who thinks there is no good but what is present ; immediately all pleasure leaves us , and is snatcht away almost before it comes . Over-narrow and circumscrib'd are his Joys , who thinks he possesses only what he has and sees . Therefore let us rejoyce for what is given , and restore it when 't is requir'd Death seises upon one at one time , he will pass by none . Therefore let the Soul lie upon the watch , and never be asraid of that which will necessarily happen , which is uncertain , and always to be expected . I know not whether it be a greater piece of Folly to be ignorant of that Law of Morality , or more impudent to deny it . All Men , all Creatures look toward their latter end ; who ever is born , is destin'd to die , and prepared for an Eternity . Sect. 21. Certain Theses which the Sick are to contend against with all their might . The first , Concerning God. T Is an Impiety against God , the chief Parent of the World , to complain in the least , as if he should send a Sickness either too troublesome , or too unseasonable . Rather let us say with Job , As the Lord pleases , let it be done ; the Name of the Lord be praised . And with the blessed Quire , let us sing , He hath justly done all things ; For whether God wound or heal , he shews the Care and Affection of a most compassionate Father towards us . The second , Concerning the sick Party himself . A more violent Disease requires not longer or more constant Prayers , but a longer and more constant Patience ; by which whatever is accounted difficult , is more easily performed . The seasonings that make Sickness pleasant , are frequent Groans to Heaven , the remembrance of Afflictions suffered by all the Saints . Repeated Ejaculations , sometimes to the Holy Trinity , sometimes to Christ for constant Patience , and a happy passage out of this Life . The Third , Concerning other Men. We are to submit as well to the Physicians of the Body , as the Soul. To those that come to visit us in Sickness , we are to shew a good Example of Patience and a composed Mind . And though the Disease be grievous , though many things afflict us , though some things displease us , other things are not done to our minds , never to fret and murmur . All our Troubles are to be season'd with the hope of Reward . Our Deeds and Sayings to be rendred commendable by Submission and Patience . Sect. 22. The Thirst of a Sick-man , how to be cur'd . MOst sick People are afflicted with Thirst , especially they that are in Feavers . We will shew them Fountains , whence they may take their fill . A Thief notorious for the murther of several , was taken in the lower Austria , and fastned to the Wheel , where his Thighs were first broken , to prolong the Torment of an extraordinary Criminal , for a terrour to others . But this Malefactor shew'd himself a man , and began to be a most Religious Christian in the midst of his Torments ; for at every word , he breath'd out nothing but Patience and Repentance . He called upon God continually , implor'd Pardon for his Crimes , and like a Pretcher , began to dehort the Standers by from wicked Courses , such as he had taken . By this it grew towards Evening , when the Multitude flock● , some as Comforters of so great a Sufferer ; though indeed only as Spectators of a generous Patience . For he prostrate to his Punishment , that he might find a better Life , asswag'd his present Pain with the Hope of future Happiness ; and gave God thanks , who in his Wrath had remembered Mercy , and had chastiz'd him to spare him . But in that slow Torment , which it was thought would have lasted three days , he only pray'd a quick Death to end the Fury of his Pains , or the opportunity of a Shower to asswage his burning Heat and Drought . It was observ'd that he had the Assistance of both ; for towards Sun-set there fell a plentiful Shower , and in short , while after his Torments and his Life ended both together . Behold , O Christian , thou hast also thy Wheel , though a more gentle one ; thou art ty'd to thy Bed as to that Wheel : And perhaps not only Pain but Drought may afflict thee . Therefore that a seasonable Shower may fall upon thee , cause thy Bed to be made in Golgotha , at the foot of that Cross , to which the Saviour of the World was nail'd , from whose Body fell Showers of Blood. There drink , there refresh thy self , there satisfie thy self ; being well●ssured that thou shalt be the more perfectly cured , the more largely thou drinkest . Sect. 23. The Sick-man's Handkerchief . CRosildis the Queen of the Franks , as Gregory Turonicus reports , being cruelly used by Amalan● her Husband , sent a white linnen Cloth dipt in her Blood , to her Brother Childebert , as much as if she should have wrote to her Brother , and have sayd , Seest thou these Marks , Childebert , and canst thou brook them ? Canst thou behold the Sufferings of a Sister and wink at them ? Wilt thou not revenge and deserd m● . Behold , O Sick-man , Christ sends thee a Handkerchief , nay two ; the one from Mount Olivet , liliberally dyed in his Blood ; in the other , thou seest his Face besmear'd with Sweat , Spittle , Blood , and Tears , while he dragg'd his own Cross to Golgotha . These linnen Cloaths Christ sends to thee be-purll'd with his Blood , wherein he has wrote these words ; This Sweat , O mortals , your Sins forced from me : Can you see these and not abandon your former wicked life ? Certainly no person mo●e truly bewails suffering Christ , than he who begins to hate those things for which Christ suffered . Sect. 24. The Sick man's Bed. THE Sick-mans Bed burns , though upon Sard●n●pa●●s's Down , ●r the Roses of Smyrd●●ides , is , may be soft . Sm●ndi●●des a young man , samous for his Effeminacy , finding that the tender Feathers hurt his Skin , would needs try whether he could lie any softer upon a Bed of Roses , and yet that fragrant and soft Lodging was too hard for his delicate and tender Sides , because the Feathers had wheal'd his Skin the Night before . A Sick-man , though he lay upon Hare's-wool , or Partridge Feathers , would think he lay hard . But he is to be pardon'd ▪ his Pains cause him to complain . But we can shew you Beds much more uneasie . Laurence the Martyr , had a beginning Gridiron for his Bed Af●er him Vincentius the Martyr , and many others . This was a hard and uneasie Bed indeed , yet Love made it soft and easie . The Persians formerly inflicted , a most severe Punishment upon the Persians , which was called Scaphismus , ; for the Christian that was to be tormented , was layd upon his Back between two hollow pieces of Wood , with his Head , Hands and Feet out : For his Food , he had Honey and Milk , poured into his Mouth against his will. Thus in the D●y-time he was exposed to the heat of the Sun , with his Eye-lids distended upward and downward . His Head , Hands and Feet were also at the same time anointed with Honey , which brought infinite swarms of Flies and Wasps to feed upon his bare Flesh , so that the Corruption extending to the enclosed parts , engendred Worms ; which together with the Flies and Wasps made a tedious Banquet upon his miserable Carcase . And this Torment was the Martyr forced to endure , sometimes fifteen , sometimes seventeen , and sometimes more D●ys together . Consider this Bed , O Sick man , this miserable and tormenting Lodging of a suffering Martyr ; How gentle are thy Pains to his ! How soft is thy Bed to this ! How is thy Disease a matter of nothing to these Torments ! Be silent therefore , and preserve thy Patience . He that is a Companion of the Cross , shall be a Companion of Paradise . It was an excellent Saying of the blessed Salvianus ; To me it seems to be a kind of health , for a man to be only sometimes in health . Sect. ●5 . The Garden of Christ is the delight of a Sick-man . WHen Jesus had spoken these words , he went forth with his Disciples over the Brook Kedron , where was a Garden , i●to which he entred and his Disciples , John 18. v. 1. Enter this Garden , O Sick-man , all the Saints invite thee : Here shalt thou hear things to be admir'd , and see things more wonderful . In this Garden , Joy it self began to grow sad . My Soul is exceeding heavy , even to death , tarry ye here and watch . I beseech thee , let these words concern thee , O sick Man. Tarry here a while , and watch with thy Lord. The Spirit is ready , but the Flesh is frail . O Father , if thou wilt , remove this Cup from m' , nevertheless , not my will , but thine be done . Yet the third time he reiterates this Prayer . Father if this Cup cannot pass from me unless I drink it , thy will be done . In these streights , O Christ , there is no Man living that can mitigate the least of thy pains : None that can supply thy place , that can give the least word of Consolation to thy Sorrows . Thy chiefest Friends forsake , thy Disciples more forward in their Tongues than Hearts , renounce thee ; a little before prepar'd to be bound and die with thee , anon seeking which way to save themselves by flight . Only thou alone , O Christ , watchest , prayest ; thou dost both labour and sweat . O happy Garden , be purpled by thy Lord , and studded as it were , with the starry drops of his Blood. Thou heardst those groans and sobs , those sighs intermix'd with Tears , those Prayers interrupted with deadly Moans ; privy to the Sorrows that overwhelmed Christ , to the Sleep , that seized his Disciples . Others talk of the Gardens of Adonis and Alcinous ; they were Trifles , wild Fields overgrown with Brambles , compa●ed to thee . The Elysian Fields are nothing in respect of thy Dignity . Nor should I err , to say , thou wert a Paradise more happy than the first . O happy Earth , that drankest the Blood of thy Lord , on which before ne're fell so precious a Dew . But , Oh Earth , didst not thou blush to be prest with so Sacred a weight ; to be sprinkled with so noble a Liquor . Yes certainly , thou didst begin to blush , be-scarleted with that most precious Vermillion , when the new Gardener had watered thee with his Distilling Purple . From this Gardener●let the sick Man learn to pray . In this Garden to gather Posies , is to join together several Acts of Patience . Sect. 26. Christ's Bed among the Olives . THere is no more effectual Comfort to a sick Man than that Bed of Christ in the Shades of Olivet . But Oh! 't is very hard and full of pain . Behold and attend . No sooner was Christ entered into the Garden , but he began to fear , look pale , be troubled , groan , display his sadness , confess his heaviness , betray his Anguish in his Countenance , to desire Companions in his watching and his prayers , often to go and return to and fro from his Company , yet no comfort or quiet could he find . And then behold again how he falls upon his Knees , how he intreats the wrathful Father , how he interrupts his words with sighs , and begs that the Cup may be removed , yet not desiring his own , but the will of the Father to be done . How he wiped off the trickling Sweat from his bloody Cheeks . In this Fatal Bed of Earth , O Spectacle to be bewailed of Men ! Even to be lamented ▪ by the Angels themselves . And his Sweat was like drops of Blood trickling d●wn to the ground . Thus Christ wept and lamented with his whole Body ; the Tear● and those bloody ones burst forth every where . Suci● haste did the Divine Love make to our Salvation , that by Bands seemed to him to be delayed , the Scourge and Pill●r to be tardy , and the Thorns and Nails to tarry too long ; the very Cross it self seemed to be deferred . So God loved the World. O immense Love , for the fulfilling whereof , one Death was ●…ugh , which before Death , caused Li●…e●● to die ; so that the most Loving Jesus , was constrained to perish Limb by Limb , to consume Drop by Drop , and by the slow distilling of his Blood to breath out his Soul several ways : And yet he loved more , than he suflered ; and more he desired to endure , than Humane Nature was able to bear . Death seemed to him the slightest of his Punishments , nor was it enough for him to die once in Golgotha , unless he had died before in Gethseman . It had been a small thing for him to have expired between Thieves , had he not reaked before with bloody Sweat , to shew how he had been Scourged . O Christ ! As yet the Roman Executioner does not appear , the hooked Wyre does not yet tear thy Flesh . The great Nails are not yet driven through thy Hands and Feet , and yet already such plentiful Fountains of Blood flow from thee . What will become of thee to Morrow , when thy whole Body shall be but one Pool , one continued Wound ? To day only Rivers , to Morrow Seas of Blood will flow , and this little Bed among the Olives will seem soft in respect of that cruel and severe Lodging upon the Cross . In either of these , O my sick Friend , lay thy self down , and thou wilt presently feel ease from all thy pains . Thou wilt easily bear thy own , when thou considerest the Torments of thy Lo●●● . Sect. 27. The Consent and Harmony of Humane with Divine Will. AS there is nothing more easie for the healthy , for the sick , or for dying persons to do , so there is nothing more profitable than to will what God will. This is to be practised Day and Night , Morning , Noon and Evening perpetually , constantly , by Sick and Healthy , and by all Men. Epictetus was a most wise Doctor in this , by the bare instructions of Nature . I think that better , saith he , what God will have done , than what I my self . I wait upon him as a Servant ; I desire what he desires ; I wish for what he wishes . Whatever his will is that is mine . And that he may shew the manner how , in all Humane Affairs the will of God is to be followed , adding this Moreover . Always , faith he , I chuse to will that which is done . For whatever is done ( sin excepted ) is done by the will of God. For which reason this most wise Philosopher admonishing every Man ; never require that those things which are done , should be done according to thy Disposal . But if thou art wise , be content that things are done as they are . He that accommodates himself to necessity is wise , and is privy to the Humane Mysteries . Epictetus discoursing more affirmatively of conforming the will of Man to the Divine Will ; I should desire , saith he , to be seized by death , employed in no other business than in curing my will , that being free from trouble and impediment I might say to God● , Have I ever violated thy Precepts ? Have I misapplied the parts which thou gavest me ? Have I ever accused thee ? Have I ever found fault with thy Government ? I fell sick because it was thy will. Others fell sick , but I willingly . It was thy will , I should be poor , I was content . I never was in command , because it was thy Will. I never for that reason coveted or sought after Honour . Didst thou ever see me the sadder for this ? Did I ever approach thee with a Countenance chearful ? Prepared to obey whatever thou commandest . Wouldest thou have me abandon the Gaiety of Masks ? I am gon . And I return thee most hearty thanks that thou wi●t be pleased to admit me to thy Enterludes , to behold thy Works , and understand thy manner and order of Government . Let such a Death as this seize upon me , either Thinking , VVriting or Reading . O Heavens ! How like a Christian , how like a Wise Man , how like a Divine Person ! What do we do , O Christians ? What shame possesses us if we blush not at these things ? We are Brute Beasts , yea , Stones and Rocks , if our Sences return not to us , upon this bright and resplendent Information of Nature . But let the Rebels to Divine Will hearken ; let them hear and answer to Epictetus , requiring from them nothing but what is ●ust . Shew me , saith he , any one who is sick and happy , in danger and happy ; that dies and is blessed . Shew me , saith he , a Mind that is of Gods Mind , one that never acouses God nor Men , finds fault with nothing that befalls him , who is in wrath with no Man , who envies no Man ; then shew me the person , who of a Man desires to become a God. Certainly it may be done by this Conjunction of wills . Therefore let not the sick person refuse to be wise with the same Epictetus : And let him say , Carry me , O God , and thy Divine Will , whither I am by thee appointed . For I will follow cheerfully . For if I obstinately and wickedly hang back , I shall be compelled to follow . Therefore if it be the will of God , let it be done . Therefore let us in all things , in Sickness , in Death , submit to the Will of God ; or let us confess our Antipathy and Aversion against all that is good and right : He desires to be wicked , who for the nonce refused to be good . Sect. 28. Despair to be prevented . THere is nothing more dangerous than despair , nor can the Enemy of Salvation find out any thing worse for Man. For all other things are mitigated by their own Cures . This is the chiefest and the last of Mischiess , so that when it oppresses the Departing Soul , there is no room for any remedy . Therefore is it always , especially in the end , more vehemently to be withstood , because it then presses on with greater force , and there is no delaying such Councils as are fit to be taken for thy Salvation . The neglect of the last Hour is altogether irreparable . He shall never rise again , whose fall is deadly there . Therefore at length awake , O sick Man ; 't is better never wake till the Evening . What is ill delayed , is worse omitted . Lift up thy Eyes to Heaven ; the Breast of thy Crucified Lord is always open , his Embraces always expanded ; his Wounds always prepared to health . Neither is there any necessity of long Prayers . Repent that thou hast been in an Error , and thy desire possibly is granted Say from thy Heart , I have sinned . Thou maist hope God is propitious to thee . Promise amendment ; and thou maist obtain pardon . There is no sin of Man so great , but the Mercy of God is above it . Hope for this ; Hope maketh n●t ash●med . The Lord is loving unto every Man ; and his Mercy is over all his Works . Here the Lord himself ▪ Is my hand shortened , that it might not help ? or have I not power to deliver ? But we are for the most part altogether deceived : Fervent in sin ; after sin committed , cold ▪ We exult in sin , despair when we remember our sins . Many sin out of hopes of pardon . Both bad , but this latter far worse . Therefore cast away that fatal burthen of sin : There is one , who being sought to , will take it from thy Shoulders , who has taken greater burthens from others ; to whom there is nothing hard or difficult . Only do thou make no delay . And though there be no excuse for a slothful delay ; yet a late amendment is not without commendation . It is better to repent late than never . Therefore take to thy self Courage and Breath ; a few Tears will extinguish the Flames of Hell. An humble and a contrite Heart God will not despise . Sect. 29. The hope of better Life mitigates our Miseries . VVIth Seneca , I demand of thee , O my sick Friend , why dost thou wonder at thy Miseries ? Thou art Born therefore , that thou shouldst lose , that thou shouldst perish , that thou shouldst hope , that thou shouldst fear , that thou shouldst disquiet others and thy self too , that thou shouldst fear and wish for death , and which is more , that thou shouldst never know thy condition , nor when thou wert safe . Besides that every thing of future is uncertain , only that we are certain to decay for the worse ; the Journey to Heaven is more easie , when we have dismissed our Thoughts from worldly Conversation . For so they become lighter and freer from Dregs . Great Genius's never covet a long stay in the Body , they long to be gone ; they hardly brook these narrow , they desire to wander through sublimity , and take a prospect from above of things below . Therefore it is that Plato cries out , The Soul of a wise Man always leans towards Death . This it desires , this it meditates upon , covetous of higher Objects . And how clear is that of Plato , concerning a better Life ? He , saith he , that spends his Life in the study of Wisdom , seems to be the person who will die with confidence , full of good hope , that he shall obtain great rewards , if he die . This the Ancients saw in the dark ; and thou canst not see it by the light of the Sun. What then , my sick Friend , do the things of the Earth trouble thee ? Shortly thou shalt inhabit Heaven . Thither aspire ▪ and whatever miseries thou feelest , thou wilt feel them the less . Sect. 30. True Hope is a Blessed Life . I Do not for this make use of either Poets or Philosophers . 'T is a serious thing . I will drink to thee out of the Fountain of Divine Eloquence . Therefore lay aside thy sadness , and with a certain hope , say with the Doctor of the World , I know whom I have believed , and I am perswaded that he is able to keep that which I have committed to him against that day . Wherefore art thou afraid , O Man , of short hope ? hear the Son of Syras , Who feareth the Lord , standeth in awe of no Man , and is not afraid , for the Lord is his hope and strength . Blessed is the Soul of him that feareth the Lord ; in whom putteth he his trust , and who is his strength ? The Eyes of the Lord have respect unto them that love him , he is their mighty protection and strong ground , a defence for the health , a refuge for the hot of noon day , a succour for stumbling , and a help for falling . He setteth up the Soul , and lightneth the Eyes ; he giveth health , life , and blessing . The Kingly Prophet how Couragious is he ▪ how undaunted , having a prospect of his own Funeral . I will lay me down in peace , and take my rest ; for it is thou Lord only that makest me dwell in safety . What that safety is , he expresses in another place . For thou hast been my hope , and a strong Tower for me against the Enemy . I will dwell in thy Tabernacle for ever ; and my trust shall be under the covering of thy wings . But thou wilt say , my Impatience makes me hope ill ▪ Here I will help thee again : Cry with David , Thou art my hope , even from my youth . Frequently this King cry'd out . God is my Salvation , God is my Hope ; and also exhorts others to do the same : Trust in him , O ye people , pour out your hearts before him . Wherefore dost thou not follow him that goes crying so loudly before thee ? Say therefore from thy Soul , O think upon thy Servant according to thy word , wherein thou hast caused me to put my trust : The same is my Comfort in my Trouble . And with Jeremy the Prophet . I nevertheless obediently followed thee as a Shepherd , and have not taken this Office upon me uncalled . Thou knowest it well . Be not thou terrible unto me , O Lord. For thou art he in whom I hope , when I am in peril . Hear him in another place . Leave off from weeping and crying , with-hold thine Eyes from Tears , for thy labour shall be rewarded , &c. Job is most confident in this . Though he slay me I will trust in him . The same he utters upon the brink of Death . After darkness I hope for light . Was there ever , saith the Son of Syrach , any one confounded that put his trust in the Lord ? Whoever continued in his fear and was forsaken ? Or whoever did he despise that called faithfully upon him ? For God is Gracious and Merciful . He forgiveth sins in the time of Trouble , and is a defender of all that seek him in the Truth . And Hosea , Therefore hope still in thy God ; for , whoever put their trust in God , are not overcome ; Besides , That the Lord is good unto them that put their trust in him , and to the Soul that seeketh after him . The good Man with stilness and patience expecteth the health of the Lord. Truly , saith Nahum , the Lord is Gracious , and a strong hold in the day of Tribulation , and knoweth them that trust in him . And we also know , saith St. John , that when he shall appear we ▪ shall be like him , for we shall see him as he is . And every Man that has this hope in him , purgeth himself , even as he is also pure . Hope therefore most firmly in the Goodness of God , and thou shalt walk before the Lord in the Land of the Living . Sect. 31. Tranquility proceeds from true Hope . TVrn again , O my Soul into thy rest , for the Lord hath rewarded thee . Art thou wearied with so many sorts of Labour ; behold , the Lord is at hand , and he will put an end to all thy Labours . The beginning of thy rest is Sickness and Death . Cease therefore , O my Soul , to be willing to be miserable , and to consume thy self with so much turmoiling . Painful Beginnings thou wilt say . 'T is very true . But thou knowst that no days are less quiet than those that are next to rest . No days less Holidays than those that precede Festivals . So it is with thee . But thy rest shall be Eternal . The preparation tires thee , shortly the Paschal without end shall follow . Go to then , and expend a little Labour and Grief . By and by thou shalt behold the Gate , not that which leads out of this Life ; but that which leads to Eternity . Then hadst thou but begun to labour , it would prove sufficient , if he for whom thou labourest think it so . Therefore , O my Soul , dismiss vain things to vain people , and turn thee to the Lord who hath rewarded thee . His Mercies toward thee hath been innumerable ; thou maist sooner number the Sand of the Sea than them ; by which he designs to open thee the way to Heaven . Bernardus Clarevallensis recommended this particularly to his Friends , to cast the Anchor of their hope in the safe Bay of Divine Mercy . Therefore let that Verse of the Psalmist . In thee , O Lord ▪ have I put my trust , let me never be put to confusion . Sect. 32. Comfort in Pain . THen should I have some comfort , yea I would desire him in my pain that he would not spare , for I will not deny the words of the Holy One. With this Comfort therefore while my pains do burn me , I will warm my Zeal , and recollect my Courage , when ▪ the Excess of my Torments shall bring me certain hope of Death . For I know that while the pains as it were of Childbirth Crucifie me , the Rest and Tranquility of another Life is preparing for me ; and that the Mercy of God shines over me , either inflicting Death , or defending my Life . Therefore let not God be delayed through any commiseration of me . For if I die , I shall escape free and secure from my Sins , nor shall I ever any more resist the will of God , as one that has left this Life , and the Inconstancy of Mortals . Yet I am very much afraid of my weakness , lest I should faint in the right road , and in my holy purpose . Seeing then that hitherto , through the Mercy and Grace of God , I have remained stedfast in the truth , I would not depart from the Innocency of my Life , though I have a firm hope , that it will never be that I shall contradict the will of God , but rather that I may be always able to attend and wait upon it : Which when God shall be pleased to fulfil in me , I am so far from praying against it , that I shall rather esteem it as a great favour . For when I ought to endeavour to be hol● , there is nothing which I can receive at the hands of the most holy and pure of Spirits , God , that can be harmful , if not rather profitable for me . Come then pains and exercise my patience , as God has given ye leave . To begin to die , and not to be in pain , scarce happens to any Man. Through pains we pass to Death . That is the high road . A little while we must be in pain , that we may not be in pain to Eternity . Sect. 33. Patience mitigates all pains . PAin is a sharp , cruel , horrid , sad , bitter thing , contrary to Nature , hateful to the Sences , yet which by the assistance of our Age may be mitigated , or else little or nothing felt . He that in this Combat unwillingly turns his Back , but makes a resistance cordially and with all his might , is always Superior , always gets the Victory . Why , O Clay , dost thou murmur against the Potter ? He designed from Eternity one Vessel for Honour , another for Dishonour , another for another use , yet all Brittle and Mortal . Wherefore then dost thou repine ? Complaints and Repinings are but an addition and increase of the Distemper . For nothing so much exasperates the heat of a Wound , as the impatience of enduring the pain . All repining turns to its own Torment . Thus while the wild Beast moves the snare he is taken . Thus while the affrighted Birds disorder the Lime-twig , they hang by the Feathers . There is no Yoke so strait that does not less hurt him that bears it willingly than him that resists . There is but one mitigation of terrible pains , which is to suffer , and submit to necessity . Wherefore then dost thou add a Disease of mind to sickness of Body ? Making thy self more miserable by murmuring , and provoking him the more thereby , who beholds the Sufferings of Men from above , and considers their Patience , with a design to reward it . But the sick Man objects ; thou canst not make me not to feel what I feel . My tender sick Friend , if no where else , at least suffer patience to inhabit in thy Ears . I do not deny pain to be pain , but I say it may be lessened by patience . Which if it take not away all sence of pain , yet it gives thee the Victory over pain , while thou hast strength to endure it manfully . Therefore the Mind is to be roused up , to be armed and embattelled against its Enemies . An unprepared and impatient mind is dejected at the least Misfortunes ; like a Coward , that upon the sight of the Enemy throws away his Arms and flies ; thus the thought of pain Exanimates a sluggish mind , which had it held but out the Buckler of Patience had proved a Victor over pain . Patience not only augments the Courage of the Mind , but mitigates the sharpness of the pain . So that if it be never so violent , however begin then to hope : Excess of pain promises an end . For extremity of Grief is the beginning of Joy. This is the ●aw of Contraries ; the one arises from the conclusion of the other . But are we not ashamed that so many Christian Boys and Girls have joyfully endured what we Men could not bear without weeping and complaints ? Why tremblest thou ? Resume thy Courage ; hope in God , the end is at hand . The pains are terrible but short . And it is a Noble thing for a true Christian , neither to give way to pleasure nor to pain . Sect. 34. An Example of Patience in a Beggar . BEhold , I beseech thee , lying at the Pool of Bethesda , a Beggar ; a Beggar do I say ? Yea a diseased Beggar . Alas , Poverty it self is a disease long and redious enough . If pain of the Body attend it , the evil is redoubled , which cannot be endured but by a double portion of patience , as in this Paralytic . He was so indigent that no body would help him into the troubled Waters . No body would so much as compassionate his Poverty . All ▪ What a hard case it is to be at the same time , both poor and sick ? This Mans Disease was not of a Months or a Years standing . He had lost the use of his Limbs Thirty and Eight years ; a breathing Carkass , a Funeral before Death , and buried while he yet lived . Sick people think a Day a Month , a Month a Year , a Year an Age : How many Ages could this Man but think so many Years ? Yet behold his patience , he lost not his meekness of Mind . Neither in this desperate Sickness had he wasted all his hope and patience . He envied no body , he repined at no body , he reproaches no body . He accuses no Man , condemns no Man ; wishes no Man his ill Fate . Neither does Curse himself , nor the day of his Birth ; nor blame Fortune , nor his Parents ; much less does he murmur against God , complain of Heavens Cruelty , or stand upon his own Innocency ; nor does he chide the slowness of Death . Nor does he prepare to make himself away ; but patiently expects help , and still hopes ; nor is he importunate with Christ , contentedly satisfied that he had only not concealed his Miseries from his Saviour . Thou , who are sick , canst thou imitate this poor Man ? Certainly thou oughtest , or else thou canst not hope for Heaven . Sect. 35. A Type of Patience in a Great Prince . THou maist complain that either still Saints , or vulgar and mean people are propounded as Examples of patience . Why then , O Man , canst thou not imitate Christ upon the Cross ? St. Lawrence upon the Gridiron ? Imitate Lazarus waiting for the scraps . Imitate Alexius in the narrow Dungeon , and there ending his Life . But there are State Examples . Certainly , there are not wanting Examples for thee to follow . Behold great Princes , who but few years ago , so took care of their Bodies , as not to neglect the health of their Souls . Bishop Daniel , when complaints were brought him , that the wild Beasts spoiled the Corn. 'T is well , said he , I will soon remedy this Disease , I had rather want all sorts of Venison , than that my Subjects should be endamaged thereby . Where are now those complaining sick people ? so indulgent to themselves , who , when every thing falls not out according to their desire , fret and fume like Madmen . Let us imitate the Purple , if we refuse to imitate the Beggars Raggs : Let us imitate Princes and Captains upon the Bed of sickness . 'T is the sign of a sluggish Souldier , when neither the Example of his Comrade , nor his Captain will move him . Sect. 36. An Example of Patience in a most Potent King. NO good Man ought to be afraid of the Torments of the Body , no , not of Death it self . Why should he either fear one or t'other , who is conscious to himself , that a Man ought not to fear any thing but death ? Philip the Second , King of Spain , a great Example to Posterity , contested with so violent a Disease , that all the worst of Diseases , seemed to have conspired against him in one . No part of his Body was free from pain . Thou wouldst have said this Prince and greatest of Kings might have been called , The Ballance of Calamity , and the Tabernacle of Sickness . The chief Diseases that afflicted him were , 1. The Gout . 2. Ulcers in his Hands and Feet . 3. An Aposthume in the Knee and right Muscle . 4. A continual Fever . 5. The Dropsie , and perpetual Drowth . 6. A Tertian Ague . 7. A Dy●entery . 8. Want of Sleep . 9. He could not be any way turned in his Bed. One of these Diseases had been torment enough . But he with the same generous Mind as when he was well , and with a Christian patience sustained the violence of all these Diseases ; so much the more sound and lively in Mind , by how much he was the weaker in Body . A most Illustrious Example of Christian Patience . This Philip had learnt from Job that great Prince in the Land of Vz , whom the loss of so many Flocks , so much Wealth , so many Children could not move from his Patience . Naked his nakedness delighted him , and miserable his miseries . Naked he came into the World , and naked ▪ he should go forth , was his Song , praising God for his Calamities as for his Benefits . The Lord giveth and the Lord taketh away , let the Name of the Lord be blessed . Corruption he embraced as his Sister , and the heaps of Worms as his Brother . Whence this Brazen Wall , this threefold Fortitude , encompassing a Breast so surrounded with misery . Because he knew himself guilty of no evil , no sins affrighted him . The Devil had taken his Kingdom of Riches from him , but he could not deprive him of his Empire over a patient and upright Mind . Dost thou expect one more potent than Job ? Attend then , for it requires Attention . Sect. 37. A Specimen Pattern , Mirror of Patience , a most absolute Example , even Christ the Lord. O All you , that pass by the way , behold and see if there be any , sorrows like mine . Thus Christ calls to thee from the Cross ▪ Thou passest by this Road of Calvary , when thou art in Distress . But thou dost only pass by , because thy pains , whatever they are , were nothing to this Sea of Grief ; they were but Resemblances of Sorrow . His Pain , when Crucified , was real Pain , in whom there was no Part free from Pain . His Bones , his Nerves , his Veins , whatever scaped the Scourge and Thornes , tormented by the extending Engines . Nor is there any that dares afford the least Word to asswage these unspeakable Torments . His weeping Friends , ( and how many of them ? ) Avail nothing , his Fugitive Disciples leave him ; his insulting Enemies torment him , and whom they pierced with Nailes , before , now they Stab with Ignominious Reproaches and Revilings . The Father himself forsakes the Son in Torments . No Comfort to his Soul , in all this extremity of Anguish . Yet , in the midst of all these Miseries , he never complained , never repined , never made any evil Imprecation , nay , he implored the Pardon of all . He gave as many Documents of Patience , as he received VVounds and Injuries . Behold now and see , if thy Grief be like the Grief of thy Lord , and Saviour . Thou dost not love Christ , if thou refusest to suffer . Sect. 39. Patience is the compleat Armour of a Sick Person . DEmosthenes being asked , What he thought most Essential to Eloquence ? Answered , Action . Being demanded what next ? He replied , Action . Being asked a Third time , he still answered Action . Should it be asked , what is most necessary for a sick Person ? He answers best , that answers Patience . If again , VVhat is most profitable for a time Christian , as before , Patience . Should it be a third time asked , VVhat is most becoming in Sickness ; the same reply serves again , Patience . Single Patience claims all these three Advantages . To one and the same Patience , first , second and third Lawrel are to be yielded as of right . This we may believe out of Divine VVrit . Possess ye your selves by your Patience . No otherwise St. Paul : For ye have need of Patience , that after you have done the VVill of God , ye might receive the Promise . VVhat wouldst thou have , O impatient Man ? seeing that through much Tribulation we must enter into the Kingdom of Heaven . VVhere thou are prickt , there grows the Rose that crowns thee . Truth it self proclaims , whosoever doth not bear the Cross , and come after me , cannot be my Disciple . Therefore take the Counsel of St. Austin , and suffer what thou art not willing to suffer , that thou mayst obtain what thou wouldst willingly have . Solomon also presses this home . My Son , refuse not the chastning of the Lord , neither faint thou , when thou art corrected of him : For whom the Lord loveth , him he chasteneth ; and yet delighteth in him , even as a Father in his own Son. Believe the same thing said to thy Tutelar Angel , as was said to Tobias . Because thou wast accept , and beleved of God , it was necessary that Temptation should try thee . But this every one is certain of , that VVorships thee , O God ; That if his Life be in trying , it shall be crowned ; and if it be in Trouble , that God shall deliver him , and if his Life be in chastening , that he shall have leave to come to thy Majesty . For thou hast no Pleasure in our Damnation ; after a storm , thou mayest have the weather fair and still ; and after weeping and heaviness , thou givest great joy . Thy Name , O God of Israel , be praised for ever . Therefore , blessed are ye that weep , for ye shall laugh . The Potters Vessels are tried by the Furnace , and Just Men by the Temptation of Affliction . Therefore , composed to all Patience , let the Sick Man say , I will bear the Wrath of the Lord , for I have offended him , till he sit in Judgment upon my Cause , and set that I have right . Then will he bring me forth to the Light , and I shall see his Righteousness . If that Heavenly VVrath be too terrible that Purges , How severe is that which Damns . This no Patience can move , the other , but a moderate suffering will bend . VVherefore , O my Sick Friend , compose thy self to all sorts of Patience . Patience is necessary for thee above all things ; perhaps the Meat does not Relish : this is common with sick People . Thy Sleeps , Are they short and interrupted ? Patience . The Sick never Sleep so sound as the Healthy . Thy Pains , Do they afflict thee ? Be Patient . That 's the property of the Disease . That 's the thing which is called Sickness . Perhaps thy Attendance displeases thee . Be Patient ; 't is a hard matter to please the Sick. Perhaps thou wantest Friends to comfort thee . Be Patient , Christ thy Lord ●s the best Comforter . The Elector of Branderburg came to Visit Charles the Fifth , being Sick of the ●out , and advised him to make use of his Physiti●ns . To whom Charles replied , the best Remedy , ●n this Disease , is Patience : The compleat Armour ●f a Sick Man , is Patience ; being so guarded , he ●eed fear neither Sickness , Pain , nor Death : He is ●roof against the blows of his Enemies , and shall ●ertainly overcome ; for Patience overcomes all ●hings . Sect. 40. We must go at last , we are but Guests . OUR Life is like an Inn. We live in a strange House , by Sufferance . We are no sooner entred in , but we are sent packing again : As the Remembrance of a Stranger , that tarrieth but one day , and then departeth . We are all Strangers , saith St. Austin . He is a Christian that knows himself to be a Pilgrim in his own House , and in his Country . Our Country is above , there we shall not be Strangers . Here every one in his own House is a Stranger . If he were no Stranger , he were not to depart ; but he must depart , therefore , he is a Stranger ; but he leaves his House to his Children . Thy Father made room for thee , and thou must make room for thy Children . Since we are thus transitory , let us do something that may not be transitory ; that when we come thither , whither we are to go , we may find our good Works there . Therefore , since we are but Guests , let us not refuse to go ; there is no more comfortable Journey to a Pilgrim , than to return into his own Country . Sect. 41. There is a certain limit of Life . THE Number of his Months are known unto thee , saith Job Thou hast appointed him his Bound● which he cannot go beyond . What dost thou labour , wh● dost thou toyl for , O Man ? Thy days are numbred t● thee . Call the Physitians of the World about the● Podalyrius , Plachaon , Aescalapius , Hippocrates , Gallen , they cannot all add one hour to thy Life , beyond what God has appointed . Thou mayst drink Medicines , swallow Gold and Pearles , to prolong thy Life ; yet thou canst not extend the Bounds , which thou art not to go beyond . Be as cautious as thou wilt ; decline all the dangers of Life ; take Remedies betimes , thou canst not increase the number of thy Months , which God hath determined : Wish , Vow , Pray ; it signifies nothing : The Limits of thy Life are set , and thou canst not go beyond them , do what thou canst . Thou believest the Sands of the Sea to be Numberless , yet , he has the number of those , who had the number of thy Years , Months , Days , Hours , and Moments ▪ from all Eternity . What ever thy Art or Industry may promise thee , they cannot add one Minute to thy Life . Feed plentifully upon Dainties ; drink the choice of Wine ; exercise no more than Health requires ; take thy full rest , yet thou art Mortal ; and when thou art come to the Goal of thy Life , bid the World adieu ; prepare to give an account , the Tribunal calls thee . There is no delay , no respit , no prolonging ; go we must . There is an account to be given , and therefore make no Excuses . This was not concealed from Seneca ; No Man , faith he , dies too soon , in whose power it was not to live any longer than he lived . Every one has his bounds set , which will ever remain where-ever they are set ; neither can Art or Favour remove them . Though a hundred Physitians , five hundred Friends , a thousand Kindred surround thy Bed , none of them can help thee ; there is but one , and that is God alone , that can help thee ▪ Thou l●sest Eternity , if at the moment of thy Death , thou forsakest God : Or if upon thy Departure , before thou dost not return , and ▪ art not received ▪ into Favour . The last moment of thy Life pronounces Sentence upon thee ; as thou Diest , and Fallest , so shalt thou Rise . Ah! begin to be Wise , and to Live to God. Whatever Employment or Business thou takest in hand , remember Eternity . Sect. 42. The first small Objection of the Sick. I Could easily Comfort my self , when I was sound and well ; I made nothing to defie absent Evils . But now , Eneas in his glittering Steel . Cannot support the tedious pains I feel . Alas , I said one thing while I stood firm ; but now I feel another thing , now I lie thrown upon my B●d . Abundance of Men contemn Death , but 't is when they think themselves beyond the reach of his Dart ; but when a Man comes once to be penned up in the wrestling place with Death , he begins then to dread the Enemy whom he despised . What sayst thou , my sick Friend ? Why dost thou complain against thy self ? Why dost thou change thy former good Resolutions ? As if it were the part of a Wrestler to brag and boast out of the hearing of his Enemy , but when he comes into the wrestling Place , to sink and grow faint-hearted . Stand my Friend , and hear : Thou hast overcome ▪ if thou art willing to overcome , and canst keep thy self from Despair . Behold Christ , not only the Spectator of the Combat but the Assistant ; and he that with his own hands reaches thee all the Weapons thou art to make use of . But perhaps they are not fit for thee , no more than Saul's Armour for David . Dost thou refuse the Scourges , the Thornes , the Cross ? Take the shield of Patience , that will cover thee , and keep thee safe ; the rest commit to God. Thou knowest that of Abraham to his Son , God will provide ▪ Another Objection . Behold I dye , that might have liv'd longer ; certainly thou could'st not , for if thou could'st , most certainly thou would'st . But thou would'st have said this , I desired so to do , or I hoped so to do . And in that I believe thee , as all men are Covetous of life ; I have liv'd but a little while , thou criest . Q What if thou hadst liv'd longer , wouldst not thou have made the same complaint ? All the spaces of Life are unequal and uncertain , yet all short . Some perhaps have liv'd Fourscore Years . What has he now more than he that liv'd but Eight ? unless we accompt Cares , Troubles , Pains , Vexations , and Sins for Advantages : Or what would he have had more , had he liv'd Eight Hundred ? Unless thou reckon the Vertues of the Person , and not his Years . What were the Nine Hundred Ninety Nine Years of Methuselah ? but a Vapour that appeareth but a little ? Let us live never so long , ●we shall say we have lived but a little while . If then we are so willing to Live , let us seek that Life which will be perpetual , which though it be not here to be found , yet is here to be sought : But I die ( sayst thou ) when I intended to do good . There are some that are always intending to do good , but can never find the way to begin . Thou I believe art one of those . But if thou once beginst to do well , never doubt , though thou dost not compleat thy Work ; but that the infailible valuer of all things , will deduct nothing from thee ; the reward shall be entire , not only of thy Deeds , but Intentions . Be of good Courage , the direct and short way to reward is to die . Sect. 45. Against other Complaints of the Sick. THE Complaints of the Sick are almost innumerable , they can hardly speak without murmuring : How often do we hear them cry out , Oh miserable me ! Oh afflicted me ! Oh who so overwhelm'd in Pain as I am . But they that more narrowly examine the business , will change their Notes , and cry , ` T is well , `t is very well , `t is Gods pleasure : O happy , O blessed me , corrected not by a Tyrant , but by a Father ; God be praised ; Glory be to God. Heaven reward all my Benefactors . This is that , my sick Friend , that becomes thee , and behoves thee . Seneca admonishing the same thing ; Do not , saith he , make thy miseries more grievous to thy self than they are . Complaints of past Griefs are idle , and these common Sayings ; Never had any man such a time on 't : What Torments , what Miseries did I feel ! No body thought I would ever have recovered ; and the like . They may be true , but they are past ; what signifies it to remember past Troubles , and to be miserable , because thou wert so . Therefore lay aside two things , the Fear of what is to come and the Remembrance of past Sorrows . Wherefore then dost thou complain in vain , and fester thy Wounds with the Nails of Impatience ? I am miserable thou sayst . Rather blessed Humanity is in a good Condition , in regard no man is miserable , but through his own fault . Blessed is the Man whom God chasteneth , for whom he loves he chastiseth . He maketh a Wound , and he healeth ; he wounds , and his hand maketh whole again . Knowest thou not , that the Wound which the Chirurgeon makes is the beginning of the Cure. Do thou therefore not mind the Wound , but the hand of him that wounds , and thou wilt confess thy self to be much more in health , than when thou wert at the best . But sayst thou , I feel a most vehement pain ; No question , if thou endurest it effeminately . But as the Enemy makes the greatest slaughter upon them that flie , so is all pain more heavy to him that succombs under it . But the Torture is intolerable . It is not for the stout to endure slight Pains . Think upon so many hundreds of Couragious Martyrs . Seneca relates , That there was a certain person , who while the Veins of his Legs were cutting , read in a Book all the while . But sayst thou , My Disease will let me do nothing . How , nothing : Alas it is thy Body that is only infirm and sick , not thy Mind . Therefore if thou beest a Racer , thy Feet are only bound , if a Smith , or other Handicrafts-man , thy hands are not at liberty . But if thy Mind fail thee not , thou mayst hear , thou mayst learn , thou mayst remember , though sick . What more dost thou believe , thou dost nothing if thou art temperate in sickness ? If thou shewest that thy Disease may be overcome , at least endur'd ? There is room for Courage in the Bed of Sickness . Thou hast business enough ; strive with thy Disease , and thou hast done enough . Sect. 46. The Sick-man to himself , against himself . WHat do I do ? Must I thus die before I am gray ? We are all in this Errour , that we think none fit for Death but the Aged , when Infancy and Youth also go . An immaculate Life is an old Age , and the most lovely Age of all , is an honest Life . It is better that the Intellectuals of Men , than their Heads should be gray . He is wealthy in the endowments of old Age , who worships God , leads a prudent life , and lives well , It is more noble to be aged in Vertue , than by the gift of Time. But there is that covetousness of Life , that when we come to die , though never so decrepid , we think our selves all to be young men . But why dost thou number thy few days ? God hath wrote down thy time of living in the Tables of his Providence . In the other World there are not that accuse God because he did not spare them a longer Life , but because he lived no better . Therefore do thou mind that , and remember Eternity . It is no loss to lose a point of Time , and gain Immortality . Most generously said the Macedonian King , I measure my self , said he , not by the Span of my Life , but by the Scene of Perpituity . Do thou measure thy self so , not by the end of thy Years , but by Eternity that has no end . Sect. 47. The Patient Man to God. MY God , the desire of my Heart ! I a most miserable Creature , a most vile Worm , lie here ty'd to my Bed ; without the use of Hands or Feet , an idle , sloathful , benumb'd , unprofitable Servant , a burden to the Earth , enduring nothing for thy sake . Yet I desire , O God , I desire to labour for thy sake , to suffer Heat , Cold , Weariness , Affliction , Anguish , nay , Torments for thy sake . This the blessed Dominic taught me , who being oppressed with violent Pains , and advised by his Friend to desire of God , to deal more mildly with him , made this answer , If I did not believe thee to speak out of Ignorance , I would not endure thy sight . And then throwing himself upon the bare Ground , I give thee thanks . said he , my most kind Lord , for these Miseries which thou hast sent me to endure . Encrease my Pains , multiply my Torments , send me a bundred Infirmities , for I know thou wilt send me Patience with all . Can I say more than this ? It is too little that I suffer , O God , add still more and more to my Pains . I have deserved more severe Chastisement than thou inflictest upon me , O my most merciful God. Spare me not , Lord , burn , cut and tear my Flesh . so thou grant me Eternity . Had I a hundred Bodies , I would endure a hundred Crucifyings , so I might please thee . and be reckon'd in the number of thine , O most merciful Father . Thy will bedone , Lord , with me , for I know how ea●●e it is to serve thee , who equally rewardest both the Deed , and the reallity of Intention . I am by thee composed to rest , O King of Goodness ; but the Night is coming werein I can work no longer . Yet though my Sickness has taken from me the pain of working , it has not taken from me the Will nor the Desire . I am willing , Lord , I am willing , and while any Breath remains in me , I am prepared to suffer what thousands of thy Servants at this time suffer for love of thee . I am willing to suffer Contempt , Reproaches , and false Accusations for thee , Stripes and Scourges for thy sake , and to die a thousand Deaths for thee . If my strength fail , whither I cannot creep with my Hands and Feet , thither my Desires shall flie , and convince thee of the readiness of my Will and Affection . But will these eager Desires open the Gate of Heaven to me ? Should I actually perform all these good Intentions , and suffer what the most devout of men have suffered for thy sake , shall I be worthy ▪ of the sight of God ? I know for all this , I am unworthy . How then shall I make my way to Heaven ? O Infinite Goodness , if thou hast not Compassion upon me , I am forlorn . There is but one Sanctuary , one Refuge from this just Indignation . Thy Mercy , Lord , that is a vast and immense Ocean . Into this Ocean , into this Gulph I throw my self headlong , out of a certain hope that in those Waters I shall be safe from the Flames of Hell. I ▪ cry out therefore with David : Have mercy on me , O God , according to thy mercy . According to the multitude of thy mercies , blot out my iniquity . But in the utmost of my Extremities , in the last hour of my Life , when my Soul is departing out of this Tabernacle , let all my Sighs and Gaspings repeat this wholesom Prayer . Have mercy on me , O God , according to thy Infinite mercy . Sect. 48. The sick Patient Covenants with God. THat great and almost the last Ornament of the African Church , Fulgentius , conspicuous for his Learning and Sanctimony , seventy days before his Death continually cried out , Lord give me first Patience , then Pardon . This the holy man used as a Buckler against the violence of his Sickness . Yea , the more vehemently his Grief assail'd him the more vehemently he cried out , Patience , Lord , patience . After that Pardon . This is a most sweet way of Covenanting with God , neither to desire Wages before Labour , nor Triumph before Victory , nor to shake off the Yoak of Death without Pain . Thus as Death is a Punishment to the Wicked , so to the Righteous it is a Bridge and entry that leads to Eternity . So true it is that Death commands the unwilling , but serves and obeys the Willing . Sect. 49. Thanks be to God , should be the continual Song of the sick Patient . SAint Cyprian , when he heard Galerias the Proconsuls Sentence read to him , It is our pleasure that Thuscius Cyprianus die by the Sword ; gave no other Answer , but Thanks be to God. Saint Laurence Roasted upon a Gridiron , cried out , Thanks be to God. Euplius the Martyr who was Beheaded with the Gospel hanging about his Neck , often repeated these words , God be thanked . Truly said Saint Augustin , What better thing can we bear in our Minds , or utter with our Lips , or express with our Pens , than Thanks be to God! Nothing can be more quickly said , more gladly heard , nor more acceptably understood , than Thanks be to God , who has endued thee with so much Faith. In Adversity , saith Saint Chrysostom , the Wicked curse , the Christians give thanks . When we please God , we shame the Devil . For at the same time thou givest Thanks , God eases thy Pain , and the Devil departs . There is nothing more holy than the Tongue which in Adversity Gives God thanks . Tertullian , commending Job , That good man , said he , upon the receit of all his had tidings , still used no other expression , but Thanks be to God. John Avila , the most skilful Teacher of the Inward man , was wont to say , That in Calamities and Afflictions , one Thanks be to God was worth more , than six thousand in prosperity and health . For in Prosperity to give Thanks , is common to all men , but in Adversity particular to the Righteous . Therefore , O my sick Friend , so frame thy Mind and Tongue , that the worse it is with thee , the more readily thou mayst say , Thanks be to God. Then shalt thou be said to imitate thy Crucified Lord , when thou shalt have the Courage in the midst of thy Sorrows , to say , Let Troubles vex me , Grief torment me , Want Oppress me , Thanks be to God. Let my Pains rage , my Torments multiply , Thanks be to God. These Ejaculations penetrate Heaven . This is Musick most pleasing to God. To this St. Paul exhorts us , In all things give thanks , in Sickness , in Health , in Want , in Plenty , in Adversity , in Prosperity : In all things give thanks . For many times Sickness , Want , a comfortless Condition , loss of Dignities , are a greater benefit of God , than of all things flowing according to thy wish . In no pains , at no time let the Sick-person think it a burthen for the Sick-person to cry , Thanks be to God. So much the more noble is thy Patience , so much more graceful thy Giving of thanks , by how the more vehement thy Disease and Pains are . Sect. 50. The true Confidence of a Sick-man in God. TO Die is a serious business . And we may well demand of the Patient , Wilt thou commit thy self to the Cast of Eternity ? Thou art going a long and unknown Journey ; and whither wouldst thou ? To this the sick Patient does best to answer , that does not murmur ; I am grived , I am compelled : But rather replies with a chearful Mind , willingly , freely , I resign my Spirit to God. Thus I commit my sef to Eternity . Thus glady to God. Le● the Healthy be of this mind , of the number of which , rightly said one , I have already begun to die ; now ▪ I die , I waste and am consumed , now I travel to Eternity : And because the Mercy of God knows no end , therefore I travel undauntedly . In the , O Lord , I have put my trust ; Let me never be put to confusion . And though the Sacred Scriptures afford me a thousand Instances , I will not despise the Light of Reason , which enlightne● the wise Roman . For what the ancient Heathen thought of Death , and our passage from Death into Eternity , he thus teaches us : When that Day shall come which shall seperate this mixture of Divine and Humane ▪ I will leave this Body where I sound it , and return my self to God : Nor am I now without him , though detained by this Ponderosity of Earth . These delays of Mortal Age , are but a Prelude to a better and a longer Life . As we are Nine Months in the Mothers Womb , before we are sent forth into this Place ; so by that space of time between our Infancy and old Age , we are prepared for another Birth of Nature ▪ Another Original attends us , another Condition of Life . That Interval fits us to brook the Brightness of Heaven ; therefore let us undauntedly expect that peremptory Hour , no● the last to the Soul , but to the Body ▪ That Day which thou art afraid of as thy last , is the Birth-day of thy Eternity . These Thoughts will suffer nothing abject , nothing sordid to reside in thy Mind . These Thoughts command us to approve our selves to God , to prepare our selves to God , to propose Eternity to our selves ; of which he that has a true Hope and Confidence , shall not fear those numerous Hosts , when awakened by the trembling Sound of the last Trumpet . Sect. 51. Constantly . COnstantly , I beseech thee , Constantly ; there is no Patience if Constancy be wanting . But one will say , it is not two , three , four , or five Weeks , that I have layn thus . Another will say , this is the sixth , the tenth , the sixteenth Month that I have layn in this miserable Condition . Others will cry they have been visited ten , thirteen , or more Years . Persevere , I beseech ye , persevere , and reserve your selves for a Celestial amendment . The patient Man continues , though he has been afflicted for many more years . It is but a point of time , saith he , that this Sickness has held me , when I consider Eternity . Happy was that Servant , who has the Great Gregory for his Applauder ; who from his Childhood to his Infancy being afflicted with the Palsie , so that he could not lift his Hand to his Mouth , yet by hearing could remember all the Bible by Heart , and while he lay all that time a dying , continually had in his Mouth that one Sentence , Thanks be to God. To him all the Calamitous Days of his Sickness seemed nothing to Eternity . The blessed Lydwick a Virgin of Schiedam , lay sick eight and thirty Years , contesting with ● strange variety of all sorts of Maladies . In those eight and thirty Years , she scarce eat so much Bread as would suffice as strong Man for three Days , and hardly took the rest of three Nights . Yet in this croud of Miseries , her continual Prayer was , O kind Jesu , have mercy upon me . Coleta another Virgin , had sustained an incredible burthen of Pain and Misery for above fifty Years ; she hardly slept one Hour in eight Days . Upon Festivals and Sundays her Pains augmented ; and sometimes she laboured under Distempers of Mind as well as Sickness of Body : Yet in the midst of all , she would still cry out ; I desire to be a Theatre and Stage for all sorts of Diseases to play their parts , that so I may become a grateful Spectacle to God and Angels . She might have said with St. Bernard . My Labour is but the labour of one Hour in respect of Eternity , yet if more , I value it not , through my extream love . Therefore my sick Friend , if thou numberest the Days and Years of thy Sickness , call them a Moment : If thy Patience and Constancy out-vye them , hope for the Eternity of the blessed . The Labour is small , the Pain short , the Recompence eternal . Sect. 52. THat as well the Healthy as the Sick , may put inpractice , and bring forth what they have determined in their Minds ; we have added the following Prayers . 1. Prayer . To be said by the Healthy , the Sick , and them that lie a dying . OH my sweetest Lord Jesu Christ , in the Union of that Charity , whereby thou didst offer thy self to the Father to die , I offer thee my Heart , that thy good Will and Pleasure may be satisfied upon me and by me . Sweet Jesu , I make choice of and desire thy good Pleasure , though Adversity , Sickness , and Death press hard upon me , and commit myself entirely to thy most faithful Providence , and thy most holy Will. For I hope and beseech thee , that thou wilt direct me , and what-ever belongs to me , to thy Glory , and the Salvation of my Soul. 2. Prayer . For the preservation of Conformity with the Divine Will. LOrd Jesu Christ , who for thy Glory and our Salvation , dost intermix Joy and Sadness , and permittest for our profits , Prosperity and Adversity ; I return thanks to thy Goodness , that thou wert mindful of me , and hast visited thy unprofitable Servant with this small Affliction . I implore thy Favour , that I may reap the Fruit and Advantage of this Visitation of thine , and that I may not be hindred by my Impatience or Ingratitude . What thou art able to do , I humbly beg of thee , to remove this present bitter and troublesom Cup from me , as thou didst listen to the Tears of King Hezechia , and didst miraculously raise him from his Bed of Sickness . Yet not my will , but thine , which is just and holy , be done . In thy Hands is all the Authority of Judging and Determining concerning thy Children : Neither is there any one that better knows than thee , what Physick is most convenient for the cure of our Diseases . O my most loving Father , Reprehend , Chastise , and Afflict me here , that thou mayst spare me hereafter . I know thy Rod doth profit many , when thou dost Chastise thy beloved Children ; and that then dost purge and try thy Elect , before thou dost Crown them . My Heart is prepared , O God , my Heart is prepared , when and how thou pleasest , to submit to thy Paternal Rod , and that my Patience should be tried by Affliction ; In thee have I put my trust , O Lord , let me never be confounded . I submit and commit my self entirely to thy most holy Will. Though thou slayest me , yet will I not cease to hope in thee , thou Fountain of Life ; My desire is in thy hands . 3. Prayer . For Patience . MOst Omnipotent God , thou knowest how vile and frail this work of thy Hands is , how it is shaken by the least blast of Wind , and vanishes again into dust ; so that there is nothing wherein I can trust to my own strength , who in the Contest of the Flesh against the Spirit , feel so many Commotions of Anger , Impatience , Pusillanimity ; Diffidence , and Mistrust , upon the slightest Assault of Sickness . Therefore I implore thy Help , most Heavenly Physician , thy Divine Physick , which is Patience ; For Patience is the chief of Consolation in the most bitter of Sicknesses . Grant me , I beseech thee , O Lord , with a present and contented Mind , I may be able to endure Joy and Sorrow , sweet and sowre , as proceeding only from thy Paternal Providence , because thou directest all things for the tryal and profit of thy Children . Let thy Spirit , I beseech thee , teach me , through whose Comfort and Assistance , there is nothing too hard for us to perform , that I may know how to possess my Soul in Patience till Death . Thou art a God who considerest the stings of Affliction , under which we labour . Yet I , though I have not yet resisted to the shedding of my Blood , yet against my will I have had the Experience of the weakness of the Flesh , and force of contending Nature . Therefore , Lord , help my imperfection so much the more , that both my strength may be perfected in Infirmity , and that I may be able sincerely to testifie , that thy Rod and thy Staff , they have Comforted me . 4. Prayer . Containing a Resignation of a Mans Self to the Will of God. OLove ineffable , O most sweet Jesu , my God and Christ , shouldst promise me the best of worldly favours , or what I my self would desire , I would beg of thee the utmost of what I now suffer . This I beg a thousand times over , that thy will may be fulfilled and satisfied upon me , and by me in all things . 5. Prayer . After Receiving of the Sacrament . GLory be to thee , O Christ , who out of thy goodness hast been pleased to visit and refresh my sick Soul. Now let thy Servant , O Lord , depart in peace according to thy Word . Now I hold thee , O Divine Love , nor will I any more let thee go . Now to the World and all worldly things I bid adieu . Now rejoicing I come to thee , O God. Nothing , O sweet Jesu , nothing shall separate me from thee . For I am united with thee , O Christ ; In thee will I live ; in thee will I die , and in thee , if it be thy pleasure will I remain to all Eternity . No more do I live now , but Christ liveth in me . My Soul is weary of this Life . I desire to be dissolved and be with Christ , and to die a Gainer . Now will I fear no evil walking in the shadow of Life , because thou , O Lord , art with me . As the Hart panteth after the Rivers of Water , so panteth my Soul after thee , O God. My Soul hath thirsted after God the Fountain of Life , when shall I come and appear before the Face of my God ? Bless me , O Loving Jesu , and dismiss me in peace , because I am now truely thine , and to all Eternity will I not forsake thee . What have I now more to do with the World ? O my sweet Jesu , Into thy Hands , Lord Jesu , I commend my Spirit , Receive me , O Celestial Love , that I may be happy in thy Embraces to all Eternity , and may for ever rest in thee . A Conclusion of the Second Chapter . To the Reader . THese things I have therefore said , for the — comfort of the Healthy and the Sick , that they may not be altogether without Comfort , partly to stir them up to vigilancy , partly to strengthen them that they may overcome , prepared against all Assaults of Death . An ill death is not only the worst but the most indeliable and inexpiable of all Errours in the Word . Now I come to give some Precepts to the Dying , not to see them read , but to be read in health , to profit them , in that dreadful Hour . CHAP. III. The Remembrance of Death is represented to Dying People . Sect. 1. The Art of Dying well is briefly Taught . NOT to know how to die is the most miserable piece of Ignorance in the World. Therefore that we may learn that which we ought to learn all our Lives , there are five things that conduce to good Death . First , A free and undaunted Mind . This is that which is of chiefest moment , and upon which the rest depend . It is a great satisfaction for our offences so willingly to abandon'd what is most dear to us . Therefore , saith David , an Offering of a Free-heart-will I give unto thee . There is nothing so acceptable to God nor so profitable to Man , as a free and ready Mind , and a generous Trust in God. Secondly , A Will made and Debts discharged ▪ ▪ T is an Errour never to think of a Will till Death is at the Door . Dispose of thy Goods while thou art well in thy Sences . Moreover , as to the giving away of such things as are at our disposal . Sect. 2. Nine causes why we are to Di● with a contented Mind . BEfore all things consider the death of thy Saviour , and thou wilt fear thy own with a most contented Mind . Compare , I beseech thee , thy Bed to his Cross ; thy Pillows to his Thorny Diadem ; thy Food with his Gall ; thy Drink with his Vinegar , thy Pains with his Torments . Tho● didst die in the midst of thy Friends and Comforters , he in the midst of his Enemies and Revilers . Thou among thy Helpers and Assistants ; he expir'd deserted by all . For thy health so many Medicines are still prepar'd . His extream thirst wanted the refreshment of cold Water . Yet he the Lord and chief of all . Thou a Servant most vil● and mean. Him all these Miseries befel both Innocent and Undeserving ; thee for thy Deserts an● Impiety . And therefore thou hast no reason ● complain . 2. The chiefest Grace of the Supream King is ● Good Death . To die well is to avoid the danger ● Living ill . But he dies well who dies willingly ▪ Who does not readily rise from a hard Bed ? They only desire to lye long , who cherish'd by the hea● are loth to leave a warm Nest . If it be ill wit● thee in this Life , wherefore shouldst thou not willingly pass to a better . If well , 't is time for th●● to make an end , lest Prosperity cast thee as it doe● many into a late but fatal Ruin. 'T is a hard thin● for the Fortunate to die . How many Men a● Condemned to perpetual Torments , who had the● dy'd Children or young had gone to Heaven . 3. The Saints and all our dearest Friends invi●… us to them . But , saist thou , we must leave o●… Friends and Companions . Unadvisedly spoken , ●hou art going to them . Where are thy Parents ? Dost not thou hope in Heaven ? And that ▪ thou ●halt also go thither . But these are things uncer●ain and only hoped for . Very right there is no Man hopes for what he sees , or is certain of . And ●herefore God affords thee an occasion for that Ver●ue . He commanded thee to hope for Heaven , he would never promise it thee certainly . And yet ●hou art carried thither still with a certain hope , ●hough to a thing to thee uncertain . A Creditor ●as no reason to mistrust a Faithful Debtor . God ●● become thy Debtor . Consider thou to whom ●hou art a Creditor . Doth not St. Paul cry out ●ith joy , I know whom I have believed . 4. Consider , O Man of little Soul the extraor●inary alacrity of Mind , and the ardent desire to ●e of many Martyrs , who contemn'd all the pre●arations of Death , and suffered the severest Tor●ents with a smiling Countenance . Certainly nei●●er Death nor Labour is terrible , but the fear of ●eath or Labour . Therefore let us applaud the ●ying of him , who said , Death is no evil , but to 〈…〉 shamefully . Children are frighted with Hob●blins for want of knowledge . What is Death ? Hobgoblin : Turn the Argument , and thou shalt ●d it so . Yet neither Children nor Infants , nor ●dmen fear Death ; and therefore 't is a most ●ameful thing that reason should not afford us that ●●curity which reason produces . Death is a Tri●●te and a Duty to be paid by all , why then art ●ou troubled ? Why dost thou not pay the Debt ●●u owest ; for Death allows no priviledges : No 〈…〉 was ever exempted , or shall be . The World , ●●th St. Basil , is Mortal , and the Region of them 〈…〉 die . 5. What is a long fear of Death but a long Torment ? Dost thou live long ? Thou art long in Torment . Well said Tertullian , That is not to be fear'd that frees us from all fear . But thou wilt say , 'T is a terrible thing in Sickness to foresee Death creeping on by degrees . Worm of a Man , what wouldst thou have ? Did not thy Saviour Christ foresee his Death , and that a most sharp one , for thirty years and more ? Art thou better than he ? But because thou dost not so much fear Death , as the previous Inconveniences of Death , hear Epietetus , And shalt not thou , saith he , depart with a firm and constant mind , but trembling and cowardly , because of thy fine Cloaths , or thy gaudy Silver Plate ? Unhappy Man ! Was it thus that hitherto thou hast lost all thy time ? What if I prove Sick ? Thou shalt be honestly Sick. Who shall Cure thee ? God. I shall lye hard . But as a Man. I shall not have a convenient House . 'T is an inconvenience to be Sick. What shall be the issue of the Disease ? Nothing but Death . Therefore dost not thou believe that the Fountain of all Evil , is the chief mark of a degenerate and dastardly Mind , is not so much death it self as the fear of Death . Therefore exercise thy self against it ; make use of whatever thou hearest or readest , as weapons to Encounter it . So shalt thou know there is no other way for Man to gain his own Liberty . 6. From how many Evils art thou freed by Death . To die is to shut up the Shop of all Miseries . Excellently well said Pliny . That is the condition of Life , that Death becomes the Haven for the best of Man and the chief benefit of Nature . And therefore let every one provide himself of this as one of the principal Cures for his Mind , that of all the Benefit which Nature affords Men , there is none better than a seasonable Death . Caesar in Salust affirm● Death to be a Cessation from Misery to the afflicted and no Torment . Therefore the Wise Man always considers what manner of Life he led , and not how long . For Nature provided us a place to Lodge and Sojourn in but not to inhabit , lends us the use of Life , like that of Money , are not payable at a certain day . Why then dost thou complain if she call it in when she pleases ; since she lent it upon that condition . 7. The Prison Doors are set open by Death ; and dost thou fear to go forth . Rather rejoice : Hitherto thou wert a Captive , now thou shalt be free . How foolish a thing it is to depend upon Hope , or Happiness , and be afraid to go at large to that which always remains , and to change for a moment of dying a perpetual Immortality . The Prison is open , haste thee to a better place . 8. Death is the way ; yea , it is the Gate that leads us into our Countrey , to Eternal Life , to Immortal Joy. For Death is not so much the end of Life as the beginning of Life . Learnedly said St. Bernard . The Just Man dies but securely , whose death as it is the Exit out of this present Life , is the Entry into a better . But thou wilt say , To live long how pleasant a thing it is ; but how uncertain is it whether Divine Grace will not forsake thee before thy Sin. And who is there that has not often reason to be afraid for his perseverance , which no holiness of Life can merit . 'T is a Gift , and given gratis . Therefore he that desires this Gift let him reconcile himself to the Giver . 9. But the Reason of Reasons is the Will of God , whose Eternal pleasure it was that thou shouldst yield to Nature at this time , in this place , and through this Disease . What wouldst thou more ? It was Gods will ; it so seem pleasing to God. This is that will , that can will no evil . Therefore the Son of Syrack gives this advice ; Humble thy self afore thou beest sick , and while thou maist sin , shew thy Conversation . But all these Reasons I do shortly sum up thus . 1. The Death of Christ . 2. The Grace of God. 3. The Invitation of the Saints . 4. Examples of those that were before us . 5. The Things to be feared . 6. The end of all Evils . 7. Enlargement out of Prison . 8. Entrance into Paradice . 9. The will of God. Sect. 3. Therefore Death is not to be fear'd . THerefore do willingly , O Christian , which otherwise thou wouldst be forc'd to do unwillingly . VVhat is done by a willing Mind becomes light , and ceases to be necessity where the will takes place . The wise Man is so instructed as to consent to what he cannot withstand . Therefore I am secure and fear nothing . Nature a most kind Parent , never made any thing terrible . 'T is only the Error of Men that makes Death formidable . VVe are afraid of Death , not because it is evil , but because it is not known to Men. If thou art revolving any thing sublime in thy Mind ; if thou art rearing any high or lofty structure despise those low and poor mistakes of the Vulgar , and admire those Precepts whose imitation leads thee the true way to Glory . VVe have innumerable Examples of those that die happily and cheerfully . Rather imitate him among the Ancients that made this Dialogue between himself and the Minister of Death Thou shalt die . Since the Fall 't is the Nature no● so much the punishment of Man , Thou shalt die . Upon this condition I came into the VVorld . Thou shalt die . 'T is the Law of Nations to repay what has been borrow'd . Thou shalt die . Life is a Pilgrimage , when thou hast travell'd as far as thou hast design'd , thou must return home again . Thou shalt die . I thought thou wouldst have told me some News , I came for this purpose . As soon as I was Born Nature set me my Bounds . VVhy should I be offended ? Thou shalt die . 'T is a vain thing to fear what I cannot avoid : He that stays the longest cannot fly it . Thou shalt die . I am not the first nor the last , many went before , and many shall follow ▪ Thou shalt die . VVhat wise Man ever took it amiss to be set at Liberty . VVhatever begins must end . Thou shalt die . It is not grievous because but once to be suffered . They are Eternal Pains that torment . Now is Death less to be fear'd than formerly . For then the Gate of Heaven being not so open , all Men bewail'd for this . Noctes atque Dies , &c. Both day and night stands ope th' Infernal Gate Of swarthy Dis — But now we can Sing , Both day and night to Zealous Faith and Hope The splendid Gate of highest Heav'n stands ope . So that it matters not how terrible and threatning Death appears . 'T is the most inconsiderable what he desires of us . He never thought of Death that liv'd well , nor loses any thing who gains all things . Sect. 4. How the Holy Men do desire , yet fear Death . LET us behold Paul , saith Gregory , how he loves what he seeks to avoid . How he avoids what he loves . He desires to die and yet sears to be spoil'd of his Flesh . Why so ? because though the Eternal Victory over-joy him , yet the present pain disturbs him : And though the Love of the Recompence overcome him , yet he cannot be unsensible of the twitches and pangs of Torment . For as a Couragious Souldier just before the Battel palpitates , trembles , looks pale , yet is still instigated by his Anger . So a Holy Man seeing the approach of his Suffering , is shaken by the weakness of his Nature , fears the approach of Death , and yet rejoices to die . And because there is no passage but through Death , therefore trusting he doubts , and doubting trust ; rejoicing he fears , and fearing rejoices . Because he knows he shall not attain the Garden of Repose , unless he get over the Hill that lyes between . David shew'd his fear of Death when he cry'd out , Lord take me not away in the midst of my Age. Neither was Abraham , Jacob no● Elias free from that fear though it were but moderate . Arsenius a Man of a Hundred and Twenty years of Age , after he had served God Five and Fifty years , being ready to depart the World , began to be afraid and to shed Tears ; which his Friends admiring . And dost thou Father , cry'd they , fear death ? To whom he , Verily , said he , ever since I have taken upon me Religious Orders , I have always been afraid of this Hour . To which purpose Seneca spake very perspicuously . Therefore , saith he , the stoutest Man , while he is putting on his Arms looks pale , and the fiercest Souldiers knees tremble a little at first . Charles the Fifth in all Warlike Expeditions most Couragious , in all Dangers most undaunted , yet when he put on his Armour before a Battel , was always wont to look pale , and quiver for fear , but after his Arms were on , like an Armed Giant breathing nothing but a Lion-like Valour , like an Iron Giant he flew upon the Enemy . Thus the best of Men desires and fears Death . But it is better to die with Cats , than to live with Antony . He overcomes death who dextrously suffers himself to be overcome by Death . Sect. 5. An Ill Death follows an Ill Life . AS the Tree when it is cut falls which way it bends . So which way we bend when we live , that way we fall when we die . It would be a strange thing that a commendable death should conclude an ill-spent Life . A Courtier of King Ken●ed , who studied more to please his Lord than his Saviour Christ , when he came to die , he did not so much seem to neglect , as to delay the care of his Soul. But at length seeing the Devils triumphing about him , with a List of his wicked Actions , in despair he expir'd . When the Impious Chrysaurius desir'd respite , respite but till Morning he expir'd with a denial . Thus Jezabel and Athaliah , thus Benhadad and Belshazzar , thus Antiochus and thousands of others , as they liv'd so they ended their days . Sect. 6. A good Death follows a good Life . MOST truly said St. Austin , That is not to be thought an ill death which St. Ambrose gives us this Rule ; A sincere fidelity and a discerning foresight . Or Charity with Prudence , and Prudence with Charity . Thirdly , Sole care of Salvation . This is the one thing necessary . St. Austin ten days before he died , admitted no body to see him , but the Physician and the person that brought him sustenance , and that at set Hours . All the while employing himself in Prayers , Groans and Tears ; leaving this Rule behind him , That no Man ought to depart hence without a worthy and competent Repentance . Fourthly , To Receive the Sacrament . In this Affair delay is always dangerous . Fifthly , An Entire Resignation of thy self to the Divine Will. All Men perhaps cannot shew an undaunted Spirit ; but all Men can shew a willing Mind . Therefore let the sick Patient often repeat those words of the Lord Christ ; Even so , O Father , for so was it thy good pleasure . He cannot well miscarry , that so effectually reconciles himself to his Judge . Sect. 7. How to recover Time lost . WHoever he be that desires to recover his lost time , let him remove himself from all time and place , and betake himself to that Now of Eternity , where God lives . In God all things lost are to be found . Let Man plunge himself into God in this manner . Most Eternal God , O that I had liv'd as purely , as obediently , as holily , from the beginning to the end of the World , as all those Men did , who best pleas'd thee in the practice of all manner of Vertues , in continual Miseries and Afflictions . Oh that I might be able to bear thee that Love wherewith all the Blessed , and all thy Holy Angels bear thee . For all that I can do and more is due to thy Mercy and Love. But now , O Lord , have Mercy upon me according to thy Knowledge , and thy good Pleasure . He recovers his lost Hours who sincerely grieves for having lost them . Sect. 8. A short Life how to be prolong'd : A Man of an upright Mind is to live not as long as is convenient , but as long as it behoves him . Wisdom cries out , though he was soon dead , yet fulfilled he much time . For how has he not fulfill'd all times who passes to Eternity . For as much time as he has spent , not in Series of Years or Number of Days , but in Devotion , and an unquenchable desire of profiting in Piety , so much does he deservedly claim of true Life . For he retains in Vertue what he lost in time . And therefore an unwearied study of profiting , and a continual going forward to perfection , is reputed for perfection . Sect. 9. There is an End of all Things but of Eternity . 'T IS the Sence of St. Gregory , all the length of the time of this present Life is known to be a point , and has its end . Which the same Gregory confirming . 'T is but little , all that has an end . For whatever tends to a Non-Entity by the course of time , ought not to seem long to us . Those very moments that seem to delay it drive it on . St. Austin is more plain . All this time , saith he , I do not mean from to day till the end of the World , but from Adam to the end of the World , is but a drop compar'd to Eternity . All things else have an end , but Eternity has none . There is nothing in the World but has an end ; Banquets , Balls , Pleasure , Laughter , have all an end , but Eternity has none . Wherefore then do we set our Minds upon vain things ? Nothing but what is durable will delight a great Mind . Whatever had a beginning shall have an end , only Eternity has no end . Why boasts the fond vain-glorious World. Whose Joys are transitory ? Like to the Potters brittle Ware Is all her Pomp and Glory . Ah! where is Solomon the Wise , Or Sampson strong in Fight ; Where is the lovely Absalom ; Or David's dear Delight ? What is become of Caesar now ? VVith all his Trophies around . VVhere 's Aristole ? Tully where , In Learning so profound ? So many Men of Might and Fame VVith all their Honour won , In the short twinkling of an Ese Are vanish`d all and gon . The fleeting Banquet of our Joys Swift as our shadows run . In the short twinkling of an Eye Th` are vanish`d all aud gone . Sect. 10. The Consideration of a Dying Man. SAith the Master of Patience , Job , The waters pierce through the very stones by little and little , and the Floods wash away the Gravel and Earth ; so shalt thou destroy the hope of Man. Thou prevailest still against him , so that he passes away . Thou changest his Countenance , and puttest him from thee , Job c. 14. v. 19 , 20. How few Ceremonies God uses , when he would send a Man out of this into another World. He changes his Countenance , and commands him to be gon . VVhen death is at hand , the whole Face is changed . The Nose becomes sharp , the Eyes sunk and hollow , the Skin of the Forehead hard and wrinkled , the Colour of the Face grows pale , with several other Mortal Symptoms , that make such a strange and dismal alteration in the Countenance that it seems to be quite another thing . So that when God changes the Countenance of Man , he sends him ●orth ; Go now , saith he , go Man , into thy House of Eternity . Upon so small a point of Death depend so many Ages not to be numbered by Ages . Sect. 11. Of Dying in a standing Posture . IT was a saying of Vespasian , That an Emperor ought to die standing . I also say that it becomes a Christian to die no otherwise than standing . In the year 1605 ▪ at Vienna the Night before Christmas day , a Souldier standing Sentinel in a small wooden House was frozen to death ; in the Morning he was found standing , but not watching ; for he had finished the VVatch of the Night and of his Life both together . In the same manner died another , who was frozen to death , and had done Living before he had done Riding ; for the Horse knowing the way carried his Master to Constance into his publick Quarters very faithfully . Q. Curtius testifies , that some of Alexanders Souldiers were frozen to death against the Trunks of Trees ; and were found not only as if they had been living , but as if they had been talking together , being all in the same posture as death seized them . VVe read that Leodeganius the Martyr , having his Head cut off , raised himself upright , and stood immoveable for above an Hour . Peter also the Martyr being upon his Knees , yet kneeled upright after his Head was off . In the times of Dioclesian and Maximilian , Vrsus and Victor the Martyrs , after their Heads were cut off walked with them a good way in their Hands : And so did not only die standing , but stood after they were dead . Thus it becomes a Christian to die standing , and a dying Christian must stand and fight ; he stands and fights well , who being supported by God , fears not to die . Sect. 12. Some dead before death . ' T VVas a wise saying of Alexandridas , That we should die before we are compelled to die . St. Paul makes this A●●everation , I die daily . Gregory the Great describing his own condition , Me , faith ●e , bitterness of Mind , and continual trouble and pains of the Gout so violenly afflict ; that my Body is as it were like a dried Carkass in the Sepulcher , so that I am not able to rise out of my Bed. Cosmo de Medici lying at the point of death , and being ask'd by his Wife , why he shut his Eyes so , especially when he was awake , made answer , I desire so to accustom them , that they may not take it ill to be always closed . 'T is the best way of dying then to shut the Eyes , when any Allurement of pleasure assails them . O shut thy Eyes and so die that thou maist not always die , whoever thou art that lovest Integrity . Most wisely Seneca Councels Lucilicus , Endeavour this before the day of thy death , that thy Vices may die before thee . Sect. 13. Of those that have been Buried by themselves . PAcuvius , Tiherius Caesar's Procurator in Syria so largely endulged himself every day to Drinking and Gluttony in that manner , that he was carried from his Dining-room into his Bed-chamber in the midst of the Applauses and Symptoms of his Domestick Servants , that all the way sang to him after the manner of a Funeral Dirge , Vixit , vixit . He hath lived , he hath lived ; what was this but every day to cause himself to be carried forth and buried ? Of whom most excellently Seneca . What ▪ ●aith he , this Man did out of an evil Conscience , let us perform with a good Conscience , and going to sleep ▪ let us chearfully sing ▪ vixi ▪ I have lived ; if God add to morrow to our Lives ▪ let us gladly accept of it ; he is the most happy , and the most secure enjoyer of himself , who without any sollicitude expects to Morrow . Labienus , who furiously Satyriz'd upon all Men , and was therefore called Rabienus , so far hated , that all his Books were burnt ; this Labienus could not brook , nor would survive the Funerals of his Will , but caused himself to be carried into the Monument of his Predecessors , and there to be shut up : Nor did he only put an end to his Life , but Buried himself alive . But more to be admir'd was he , who being buried alive , was unburied when dead . Storax , a Neopolitan , a Man some few years since of great Wealth , delicate and proud ; who being Keeper of the publick Stores of Provision , when he had been tardy in his Office , drew the fury of the samished Multitude upon him ; he seeking for refuge , hid himself in the Sepulcher of St. Austin ; where being fonnd at length and stoned to Death , he was prosecuted with that rage that the people tore his Flesh bit from bit , and threw his broken Bones about the Streets , which produced this Epitaph upon him . Storax , who living in a Tomb lay hid , Yet wanted , strange to tell , a Tomb , when dead . Albertus Magnus , the wonder of his Age , having resigned his Miter of Ratispine , returned to Cologne , to the Learned Poverty of his Order . There he lost the remembrance almost of every thing as had been foretold him . Yet was he not so forgetful , but that he remembered every day to approach the place of his Burial , where he constantly said his Prayers for himself as if he had been Buried . S. Severus Governour of Ravenna , entered into his Monument alive , and placing himself between his Daughter and his Wife , which had been dead some years before , expir'd upon the place . Macarius the Roman stood three years Buried up to the Neck in Earth . Philotomus a Presbyter of Galatia , lived six years among the Sepulchers of the dead , that he might overcome the fear of Death . Philemon of Laodicea , as Suidas testifies , the Disciple of Timocrates the Philosopher , and Master of Aristides in the Six and Fiftieth year of his Age , threw himself in a Sepulcher , having almost starved himself to death , to ease the pains of the Gout . And when his Friends and Relations bemoan'd him , and endeavoured to perswade him to come out of the Sepulcher , Give me , said he , another Body and I will rise . But the next is an Example of more Piety . Two Anchorites lived in the Pterugian Rock near the River ; one of which grown old and dying was Buried in the Mountain by his Companion . Some few days after the Disciple of the Old Man deceased , going to a Countreyman , that was at Plough in the bottom ; Do me but one kindness Brother , said he , take thy Spade and Mattock and follow me . Being come where the old Man lay Buried , the Anchorite shewed the Countreyman the Grave . And having so done , Dig , said he , here I desire thee , while I pray in the mean time . When the Grave was digged , and that the Anchorite had finished his Prayers , embracing the old Man , Pray for me , said he , Brother ; and throwing himself alive upon his Master thus Buried by himself , he gave up the Ghost . These things may be admired , but not imitated , unless the Holy St. Paul intimates . You are dead , saith he , and your Life is hidden with Christ in God. Most Excellent is that Admonition of the Philosophers ; Live as it were lying hid . For he lives well that absconds himself well ▪ Such a one is honestly buried by himself , and to his great Advantage . Who too much known to all men , dyes unknown to himself . He dies most quietly , who ever buries himself alive in that manner . Sect. 14. Considerations upon the Sepulchre . The next third Season , within Plithia's Walls , Will bring me to my longed for Funerals . THus Socrates foretold his own Death ; and truly , here the City Plithia signifies no other than the Coffin , and the Sepulcher , whither , whatever Treaties makes a hasty speed . The Old Poet sang of Alexander the Great . But having enter'd once that mighty Town , Whose Sun-bak'd Walls were of such high Renown , Contented in a Coffin then he lay ; Thus Death alone makes the most true display . What little things Mens Bodies are , — There is no House or Habitation so certainly our own , as the Grave . This the blessed Jacoponus , a Person as Religious as Facetious , most aptly taught ▪ A Citizen of Tudertum , had bought a pair of Cock Chickens , and spying Jacoponus , in the Market , desired him to do him the Favour to carry them home for him , desiring him withal that he would not fail . To whom Jacoponus , be certain , said he , that I will not fail to carry them home ; and so went directly to the Church of St. Fortunatus , where that Citizens Monument was , and hid the Chickens as well as he could . The Citizen returning home , in the first place , enquired for his Chickens : All the Servants denied they saw any such thing : thereupon , the Citizen returning back , and finding Jacoponus ; I thought , said he , thou wouldst deceive me , as thou usest to do , But where are the Chickens ? said he , To whom Jacoponus , I carried them home , as you ordered me : Thereupon , the Citizen denying any such thing to be done ; come along with me , said Jacoponus , and believe thy own Eyes ; and so saying , earried the Citizen to his Monument , and lifting up the Stone ; Friend ( said he ) Is not this thy House ? Which the Citizen acknowledged to be true , and there received his Chickens again . Therefore , most truly , saith Job , I know , because thou wilt deliver me to Death , where the House is appointed for all living Creatures . Sect. 15. Nine Wills ▪ VEry truly said Pliny the younger ; the common Opinion is false , that the Wills of Men are the mirrour of Manners . 1. Zilka bequeathed his Skin to make a Drum , and his Flesh to the Fowls of the Air , und Wild Beasts ; and commanded his Souldiers to spare neither Churches nor Monuments . He died of the Sickness , in the year 1424. 2. There was a Woman that left her Cat , by Will , five Hundred Crowns , for her Cats Food , as long as she lived . O the ridiculous Fosteries of Humane Thoughts . Augustus said of Herod , I had rather be his Hog than his Son. A Man might as well have said , I had rather have been this Womans Cat than her Servant . 3 A Famous Usurer , being at the point of Death , sending for the Publick Notary and Respesses , caused his Will to be written in these VVords ; Let my Body be returned to the Earth , from whence it was taken ; but my Soul be given to the Devils . His Friends astonished at his words , advised , rebuked him , but he again and again persisted , saying , Let my Soul be given to the Devils , for I have unjustly scraped together the most of my Estate . To them belongs the Soul of my Wife , and the Souls of my Children , who that they might have where withal to spend upon Cloaths , Feasting and Luxury , put me upon the wicked Trade of Usury . To them also belongs the Soul of my Confessor , who encouraged my wickedness by his silence . And so saying he breathed his last . 4. St. Jereme rebukes the Covetousness of Heirs , with this Fable . A little Pig bewailed the Death of its Dam. with a most bitter gruntling ; but hearing the Will read , and that there were a heap of Acorns , and some Bushels of Pease left him , he held his Peace ; and being asked wherefore he ceased his Lamentation so suddainly ; Oh , saith he , the Acorns and the Pease have stopped my Mouth . This is the Humour of most Heirs now adays . They gape after the Legacies , make Inventories of the Goods , and tell the Money ; let what will become of the Soul of the Testator ; let him rest as he has deserved . But let us view another sort of Wills. 5. The Holy Martyr Hierem , the fourth day before he was carried to Execution , left his Estate to his Mother and Sister ; but to Rusticius , who was chief in Authority in the Commonwealth of Aneyra , his Hand already cut off . 6. The Holy Hilarion , at Fourscore years of Age , made Hesychius his Heir , in these Words . All my Wealth , that is to say , the Gospel , and one Hair Vest , my Coat , and little Cloak , I leave to my most loving Friend Hesychius . And this was all the Inventory of his Goods . 7. Antonius the Great , made his Will , in these Words . As for the Place of my Burial , let no man know , but your own Love. My Felt , and old Cloak , give it to Athanasius , the Bishop , which he gave me when it was uew . Let Serapion , the Bishop , take the other , which is somewhat better . Do you take my Hair Garment . And so farewel . My Bowels for Antony is going . He had no sooner ended these Words , but extending his Legs , he gave admittance to Death . 8. The Patriarch of Alexandria , John of Almes , wrote his Will thus . I give thee thanks , O God , that at my Death , of all my Revenues , it hath pleased thee to let me have remaining , but one third part of a pound . When Alexandria first made me their Patriarch , I found Fourscore Hundred pieces of Gold ; to this the Friends of Christ added an unspeakable quantity of Money , all which , that I might give to God that which was Gods , I expended upon the Poor ; wherefore what remains I also give to them . 9. To this may be added , the Will of a certain Christian , changing only the Name , the Year , and the Day . I Achathius , Victor , have been running to Eternity , from the year 1581. upon the 15th . of August , and have Eternity in my mind . Now I commend my Spirit to God ; and because I cannot deny the Earth what belongs to it , I bequeath my Body to the Earth , and to the Worms . Of my Goods , there is nothing now mine , but good will , which I carry with me to the Tribunal of God ; the rest I thus dispose . 1. I forgive all my Enemies from the bottom of my Heart . 2. I am sincerely sorry for all my Sins . 3. I believe in Christ Jesus , my most loving Redeemer . And in this Faith , I desire the Sacrament of the Church . 4. I hope for Eternal Life through the goodness of God. 5. I love my God , with all my Heart , above all things , and resign my self up fully to his holy will. Most absolute prepared to be well , to be sick , to live or die , when it shall please the Lord. The will of God be done . Unless every Christian so order his Life , and his last Actions , he is to be thought to have lived ill ▪ and to have died worse . The last Hour consumates Death , but is not the cause of it ; which was preceded by a good Death : For nothing makes Death ill , but what follows Death . Good Seed brings a good Harvest . The Highway to a good Death , is a good Life . I may not unfitly compare Life and Death to a Syllogisme . The end of a Syllogisme , is the Conclusion ; the Conclusion of Life Death : But the Conclusion is either true or false , according to the Nature of the Antecedents ; so is Death good or bad , as the Life before was good or bad . Thus St. Paul severely prononnces , saying , Whose end shall be according to their VVorks . 2 Cor. 11. 15. Memorable is the Death of that Holy Martyr , Felix , who being led to Execution , rejoicing to himself , with a loud Voice ; I have , said he , preserved my Virginity , I have kept the Gospels , I have preached the Truth , and now I bow my Head a Victim to God. There is a Relation of one who died suddenly in his Study , and was found with his Finger pointing to that Verse , in the Book of VVisdom , c● . 4. v. 7. which says . Though the Righteous be overtaken with Death , yet he shall find rest , pretious in the sight of the Lord , is the Death of his Saints whether slow or suddain . The Copious St. Bernard , being near his end , Because , saith he , I cannot leave you great Examples of Religion , yet I commend Three things to your Observation , which I remember observed by my self . 1. I less believed my own than the Judgment of another . 2. Being injured , I never sought Revenge . 3. I never would offend any Person . Gerard , the Brother of St. Bernard , upon his Death-Bed , broke out into that Davidean Rapture , Praise the Lord in Heaven , Praise him in the Highest ; Where is thy Victory , O Death ? Where is thy Sting , O Grave ? Gerard , through the midst of thy very Jaws passes not only securely , but joyfully and triumphantly to his Country . He cannot die ill who has lived well . Sect. 16. As we Live , so shall we Die. The weary Huntsman in his rest , all Night Dreams of new Sports . and of his past Delight . IN the same manner , those things that pleased us in our Health , we are delighted with at our Deaths . Antiochus miserably afflicted the Jews ; and Maximin●s , the Emperour had designed the utter Exterpation of the Christians . At length , they both fell into a most lamentable Disease ; and when they saw no other way , the one besought the Jews , the other the Christians , to pray to their God for their Recovery . Like Esops Crew , which being taken desperately sick , cautioned his Mother , as she sate by him , not to weep for him , but rather pray ro the Gods for his Recovery . To whom she replied , O my Son , which of the Gods dost thou think will be propitious to thee that has robbed the Altars of every one of them . Therefore , as we live , so we die ; so are we reprieved and condemed , so destined to Heaven or to Hell. Sect. 17. A good Death to be desired . I Pray God my Soul may die the Death of the Righteous , and that my last end may be like his , cried the Prophet Balaam . How much more rightly had he wished . Let my Soul live the Life of the Just , that it may also die the Death of the Just . 'T is a Ridiculous thing to desire a good Death , and flie a good Life . 'T is a Labour to live well , but a Happiness to die well ; he that refuses to pass the Red Sea , must not think to eat Manna . He that loves the Egyptian Servitude , shall never reach the Land of Canaan . Piously and Elegantly St. Bernard , Oh that ▪ I may fall , saith he , frequently by this Death ; that I may escape the Snares of Death ; that I may not feel the deadly Allurements of a Luxurious Life , that I may not besot my self in sensual Lust , in Covetousnes , Impatience , Care and Trouble , for worldly Affairs . This is that Death which every one ought to wish for , who designs a Life that shall never know Death . Before Death , to die to Sin and Vice , is the best Death of all . Sect. 18. Sleep the Brother of Death . PAusanias relates , that he saw a Statue of Night , in the shape of a Woman ; holding in her right Hand a little white Boy sleeping , in her left , a little black Boy , like one that were a sleep . The one was called Somnus , Sleep ; and the other Lethum , Death , but both the Sons of Night . Hence it is that Virgil calls Sleep the Kinsman of Death . Gorgias Leontinus , being very old , was taken ill . In his Sickness he was visited by a Friend , who finding him fall'n asleep , when he waked , asked how he did ? To whom Gorgias made answer ; Now Sleep is about to deliver me to his Brother . Whoever thou art , O Christan , before thou layst thy self to Sleep , examine thy Conscience , and wipe away the stains and spots that defile it . There are many who have begun to sleep , and die both together ; and ended their Lives before they had stept out of their Sleep . The Brother of Death is to be feared , and not only cautiously , but chastly to be fallen into . He that sleeps not chastly , shall hardly wake chastly . Sect. 19. The fore-runners of Death . THE fore-runners of Eternity , is Death ; the fore-runners of Death , are Pains , and deadly Symptoms . One deadly Symptome , if we believe Pliny , in the height of Madness is Laughter , in other Diseases an unequal Pulse . But the Eyes , and the Ears , shew most undoubted Prognosticks of Death . Experience teacheth us , that when sick People talk of going Journeys , and endeavoured to escape ou● of their Beds , when they pull and pick the Blankets , they are near Death . Augustus , the Emperor , a little before he expired , suddainly terrified , complained that he was carried away by Forty young Men. Which saith Suetonius , was rather a Presage , than a sign of any Delirium , for so many Pretorian Souldiers , when he was dead carried him to his Funeral Pile . When Alexander went by Water to Babylon , a sudden Wind rising blew off the Regal Ornament of his Head , and the Diadem fixt to it : This was lookt upon as a Presage of Alexander's Death , which happened soon after . In the Year of Christ , 1185. the last and most fatal end of Andronicus Commenus being at hand , the Statue of St. Paul which the Emperour had caused to be set up in the great Church of Constantinople , abundantly wept : Nor were these Tears in vain which the Emperour washt off with his own Blood. Barbara Princess of Bavaria , having shut her self up in a Nunnery , among other things allowed her for her peculiar Recreation , she had a Marjoram-Tree of an extraordinary bigness , a small Aviary , and a Gold Chain , which she wore about her Neck : but fourteen days before she died the Marjoram-Tree dried up ; the B●rds the next Night were all found dead ; and after that the Chain broke in two in the middle . Then Barbara calling for the Abbess , told her that all those Warnings were for her , and in a few days after died , in the Seventeenth Year of her Age : After her death above twenty other Virgins died out of the same Nunnery . Several other Presages there are that foretold the death of Princes and great Men : As the uuwonted Howlings of Dogs , the unseasonable noise of Bells , the Roaring of Lions , &c. Therefore said Pliny , The Signs of Death are innumerable , and that there are none or very few Signs of Safety or Security . What do all these things Admonish us , but only this ; Remember , O man , that thou art a man ; think upon Eternity to which thou art hastening : Go to , prepare thy self , thou art called to that Tribunal of God ; as thou didst live , shalt thou be judged . Sect. ●o . What Answer is to be given to the Messenger of Death . SAint Ambrose having received the News of his Death , when his Friends bewailed him , and begg'd of God to grant him a longer space of Life ; I have not lived , as to be ashamed to lieve among you , neither do I f●●r to die , because we have a graci●us God. Saint Austin , nothing troubled at the News of his Death ; He never shall be great , saith he , who thinks it strange that Stones and Wood fall , and that Mortals die . Saint Chrysostom a little before his Death , in Exile , wrote to Innocentius , We have been these three Years in Banishment , exposed to Pe●●ilence , Famine , continual Iucursions , unspeakable Solitude , and continual Death . But when he was ready to give up the ghost , He cryed out aloud , Glory be to thee , ●O God , ●or all things . Let a dying Christian imitate these most holy Persons , and repeat these Sayings often to himself ; Thanks be to God ; Glory be to thee , O God , for all things ▪ I have watcht long enough among thorn● , Labour'd long enough in Storms ▪ Now because I see the end of my Watching and my Labour , Thanks be to God : Glory be to God for all things ; For Life is tedious , Death a certain gain . Sect. 21. Death is better than a sorrowful Life . IT is better once to Die , than to be always Dying : We daily Die , we have lost ●●● Childhood , our Youth is gone . All our Time even to Yesterday is slid away . These things Gregory Nazianzene comprehending in a few words , There is no good among men , with which there is not something of evil mixt . Riches are a Snare ; Poverty a Fetter , Honour a meer Dream , Empire dangerous , Subjection troublesom , Youth is the Summer of Life , Grey ▪ hairs the Sun-set of Life , Matrimony a Bond ▪ Children the growing Crop of Care , Fulness breeds Petulance , Want begets Impatience . Whatever we behold in this World , is like the World in a perpetual motion . Whatever seemed stable , is now doubtful , 〈…〉 with the perpetual volubility of Day-night 〈…〉 , Diseases , Sorrows , Pleasures and Calamities ; Death is most certain . Elegantly St. Austin ; Death , saith he , is only certain , all things else uncertain . A Child once Conceived perhaps is born , perhaps not , but perishes in Abortion . If he be born , perhaps he grows up , perhaps not ▪ perhaps he grows old , perhaps not : Peradventure he shall be Rich , peradventure Poor ; perhaps he shall attain to Honour , peradventure live Contemned ; perhaps he shall have Children , it may be not ; perhaps he shall die in his Bed , it may be slain in the Field : But who can say , perhaps he shall die , perhaps not . The first Book of Maccabees thus describes the Death of Alexander ; Then he fell sick , and when he perceived that he should die , Alexander had wished for several Worlds in hopes of Victory , and thought with himself that he had performed Atchievements that deserved Eternal Annals . Nevertheless after so many and such great Victories , overcome at length he fell , not only into his Bed , but into his Tomb , contented with a small Coffin . Peter Alfonsus reports , That several Philosophers flockt together , and variously desca●ted upon the King ▪ ● Death . One there was that said , Behold now four Yards of Ground is enough for him , whom the spacious Earth could not comprehend before . Another added , Yesterday could Alexander save whom he pleas'd from Death , to Day he cannot free himself . Another viewing the Golden Coffin of the Deceased : Yesterday ▪ said he , Alexander heaped up a Treasure of Gold , now Gold makes a Treasure of Alexander . This was their Learned Contention , yet all ended in this ; Then he fell sick and died . Thus forgetful of our selves , what Mountains do we raise to our selves in Thought . We revolve in our Minds Immortal , I wish they were Heavenly Things , whilst Death surprizes us in the midst of our vast Undertakings ; and that which we call Old Age , is but the Circuit of a few Years . Wherefore do we trust to Death ? Behold through what slight Occasions we lose our Lives . Our Food , our Moisture , our Watchings , our Sleep , are unwholesome to us without their due measure . A small hurt of a Toe , a light pain of the Ear , a Worm in the Tooth , make way for Death . The little Body of Man is weak , frail , subject to Diseases ; this Air , these Winds , those Waters offend him . therefore let us believe the Son of Syras , Death is better than ● bitter Life , and Eternal Rest better than continual Sickness . So that it is much better to be an Inhabitant on Earth , than a Pilgrim in Heaven . Sect. 22. The Happiness of Death . BLessed are the dead that die in the Lord ; even so saith the Spirit , that they may rest from their ●●bours , and their works follow them . To die in the ●●rd , is the same thing as to die a Servant of the ●●rd ; as the Scripture speaks concerning Moses , Moses my Servant is dead . As if God had said , saith Cajetan , Though he were once a Sinner , and was not then my Servant , nevertheless he died my Servant . He so died , that whatever he was , or whatever he did , was mine ; for a Servant wholly belongs to the Master : And let such a Servant of the Lord sing that Song of Simeon at his death , Lord , now let thy Servant depart in peace according to thy word . Altogether in peace , and that Eternal ; in the beginning whereof all the Warfare of good men is at an end , never more to be rekindl'd . For such Servants of God die in the Lord , who dying , rest in the Besom of God , and so resting , sweetly sleep in death . Thus Stephen among so many Showers of Stones , in such in the midst of the Tumult and Dinn of the Enraged Multitude , slept in the Lord. Thus Moses the Servant of the Lord , died by the command of God. Thrice happy and blessed are such , that never more shall be miserable . The death of the Just ▪ faith St. Bernard , is good , because of its Rest , better because of its Novelty , best of all by reason of its Security . Blessed , and again thrice blessed are such , for their Works follow them : They follow them as Children follow their Parents , as Servants follow their Masters , as Scholars follow their Teacher , and Souldiers their Captain . They follow them to the Tribunal of God , to the Court of Heaven ; as Peers follow their Prince , whither these Noble Servants are only admitted . Sect. 23. The Farewel of a dying Person to the living which are to go the same way . THere are many things of which it behoves me to Repent , of Vertue often neglected , and Time ill spent . How much did it become me to have been more patient , more submissive , more studious of daily Death . How small a Spark of Divine Love did glow in me ! Pity me , O God , pity me , according to thy great Mercy ! Spare a Sinner , O Infinite God ; through the Passion and Blood of thy dear Son. But I have also offended you both in Word and Deed ; Pardon me ; you find me both Consessing and Sorry , and deny me not this Provision for my Journey , the pardon of all my Transgressions . Let not your Vertue decrease by my Example , which was always bad . You have before your Eyes the Lives of the Saints , to which yours must conform . Enable their Patience , Submission , and Obedience to the utmost of your power . I also return you thanks for your Pains , for your Assistance , for your Advice , and for your Love. God the inexhaustible Fountain of Goodness , and the Immense Ocean of Love , recompence your Affection . God is certainly most Liberal to those that Commit themselves to his most holy Providence . Obedience is a most Noble Vertue , Patience is absolutely necessary , Submission is a most excellent Vertue , and Contempt of our selves , Poverty is a Vertue belov'd of Christ , Charity is the Queen of Vertue : Yet ▪ above all the Vertues , Faith in God seems to me to have something singular and most excellent , and a Plenary Resignation of a Man's self to Divine Providence , which the holy Scripture so commends , and which is continually in the Mouth of the Kingly Prophet , and which Christ endeavours to inculcate into us , by so many Arguments drawn from Flowers , &c. little Birds . The Vertues of this Faith , and the Tranquility that attends it , he only knows and finds , who in every thing as well small as great , most perfectly trusts in God , and confines himself to rely upon his Providence and Will Neither do I believe there is any man who had this Hope and Trust in God , but that strange and hidden Mysteries befell him . Therefore let us trust in God , and commit our selves wholly to his Will and Protection . I , whom ye here see , am cited to the Tribunal of God , to give an Account of Sixty Years . All my Deeds , Words and Thoughts , are open to this Judge . Nothing is concealed from him . All my Lifes Actions shall receive their definitive Sentence . How I tremble ! for it is a terrible thing to stand in Judgment before God. But in this Extremity there is that which comforts me : Therefore though I am a wicked Servant , my Lord is Gracious and Infinitely Good , who will acknowledge his Servant though he have been bad . And now God be with you all that Survive : Farewel all you that are to follow me in your order . Sect. 24. The last Admonitions of Dying People . AS the Sun towards his Setting , shines often forth more pleasantly ; So Man the nearer he is to Death , the wiser he is . Hence those Admonitions of dying People , which Wisdom has so much applauded . Cyrus being about to die , My Son , said he , when I am dead , close up my Body neither in Silver nor in any other Mettal , but return its own Earth to the Earth again . His last Words were , Be grateful to your Friends , and you will never want the Power to punish your Enemies . Farewel my dear Son , and tell these my Words to your Mother also . Wisely saith Theophrastus , upon his Death Bed , Many fine and pleasant things doth Life impose upon us , under the pretence of Glory , then the Love of which there is nothing more vain . Hither may be referred the saying of Severus , the Emperor . I was all things , but nothing avails . Constantius , Father of Constantine the Great , upon his Death-Bed , as he was resigning his Empire to his Son , with a wonderful Chearfulness ; Now ( said he ) do I almost esteem Death above Immortality . I leave a Son , Emperor . Here is the Man , that after 270 years has wiped away the Tears of the Christians , and avenged the Cruelty of Tyrants ▪ Christ was truly in Arms with Constantius . Lewis , King of France , gave these his last Admonitions to his Son. Beware my Son , that thou never commit any deadly Sin ; rather suffer all manner of Torments . First , chose such about thee as will not be afraid to tell thee what thou art to do , and what to beware . To thy Parents give all Obedience , Love and Reverence . Ferdinand ▪ the Great , King of Castile , falling sick of his last Sickness , caused himself to be carried to the great Church , in all his Royal Robes , where putting off all his Royal Ornaments , and as it were restoring God his own , he put on a Hair Cloth , and casting himself upon the Ground , with Tears in his Eyes . Lord , said he , the Kingdom which thou gavest me , I return to thee again , seat me , I beseech thee , in Eternal Light. Charles King of Sicily , spoke these Words , Oh the Vain Thoughts of Men ! Miserable Creatures , we are delighted with Honour , heap up Treasure , and neglect Heaven . O the happy Fate of the poor , who content with little Sleep in Tranquility . What does now my Kingdom , what do all my Guards avail me ? I might have been Miserable , without all this Pomp. Where is now the power and strength of my Empire ? The same necessity involves me , as hampers the meanest Begger . Of so many Thousands of Clyents , Servants and Flatterers , there is not one that will or can accompany to the Tribunal of God. Go Mortals go , and swell your Breasts with great Thoughts ; to Day or ●●●orrow , ye must die . Farewel Earth , would I could say , welcom Heaven . Nor must we forget the most Holy and Opulent of Kings , the Son of the Hebrew Nation , David , who being near Death , I saith he , am going the way of all the Earth , and then turning to his Son , But thou my Son Solomon , said he , keep thou the watch of the Lord , thy God , that thou walk in his Ways , and keep his Statutes and Precepts . If thou seek the Lord , thou shalt find him ; but if thou forsakest him , he shall cast thee off to Eternity . A terrible Exhortation , and enough to have pierced a Heart of Adamant . Thus Death devours all , cuts off Kings , lays Nations wast , and swallows the People up ; deaf to Prayers , Riches , Tears , no● to be overcome by any humane force . Only the wise-Man dies contented the Fool murmurs at his departure . Sect. 25. Christ is invited . ABide with me , O Lord , for it draweth toward Night , and the day is far passed . The day of my Life hastens towards Night ▪ and there is no Joshua to stay the Sun ; or prolong the Day . But as the Sun is daily buried under ground , yet every Morning revives ; so I and all that live shall go to the Earth ▪ but we shall return from the Earth clearer than the Sun it self . Therefore , O Christ , O my most Gracious Saviour , abide with me ; behold it draweth towards Night . My Eyes , my Ears , all my Senses fail me ; but do thou , I beseech thee , not fail me , O most loving Jesu , and all the rest , I most willingly abandon . Begon all other things ; I dismiss and give ye leave . My Creator is with me , it is enough . It is well with me . But that thou may'st tarry with me till Night , even till Death ; still I cry , abide with me , O Lord , for it draweth towards Night . Sect. 26. The dying Man is encouraged . WHen thou hast not the convenience of reading much , behold a few Verses not a little useful to ease thy Troubles , and confirm thy mind . Consider that St. Cyprian whispers these Words into thy Ears ▪ When we die , we pass to Immortality . Nor can we attain to eternal Life , unless ▪ we depart from hence . Neither is this an Exit , but a Passage , and a flight to Eternity , after the short Conclusion of a Temperate Race . How preposterous , how perverse a thing it is , when we desire that the Will of God should be done , when he calls us forth of this World , that we should not streight be obedient to his Will ? We strive , we struggle , and like head-strong Servants we are haled into the presence of God , with Sadness and Sorrow ; forc'd rather by Necessity , than won by the tie of our Obedience ; and is it reasonable we should be honoured by him with Celestial rewards , to whom we go unwillingly ? Wherefore do we desire and pray that the Heavenly Kingdom may come , when our Earthly Captivity so much delighteth us ? Wherefore do we so earnestly wish for the fulfilling of Christs Kingdom , when we had rather serve the Devil here , then raign with Christ there ? Then shall the Servants of God injoy Peace , and a calm and quiet Rest , when freed from the troubles of this World , when having vanquished Death we come to immortality . When to see Christ , it shall be our joy , when we can have no joy , but by seeing Christ . What blindness of mind , what madness is it , to be in love with the Oppressions , Pains and Tears of this World , and not rather to make haste to that joy which can never be ●ak'n from us ? Death is therefore the Hav'n of all Mortals . O happy Shore , O secure Port ! wherein none but the obstinate can Shipwrack . Sect. 27. Faith in the Resurrection . THis Flesh of ours now lives ; though shortly to return to its Clay , to its mouldring Dust ; to be the Food of Fish , Locusts , Ants ▪ and poysonous Vermin . And yet , after all this , the same Flesh shall rise ; and the Butcheries of Executioners , and the Coats of Martyrs shall be crown'd . Neither ●● thou dream of any Flesh than the former , unless thou canst imagine God unjust to give the reward to any other than that which has won the Prize , or that he should receive another to his Heavenly Rest , than that which won the Prize . The same Soul in all things , which in this Flesh fought the good fight , stood stedfast ; learnt God , put on Christ , sowed the hope of Salvation , the same shall reap . The same Flesh that with the Soul ran through the whole Order of Life , endured , bled , with the same Soul , its Companion , shall reap the reward . Lazarus was the same after he had been four days in the Sepulchre as before . The same the Son , after the Mothers Tears were tried up as before : The same was Christ , after his being entombed as before . Neither does any aid of Sepulture deprive God of his Omnipotency , or put a stop to his Goodness . The s●me was the Tongue of the Rich Man , that was fed with Banquets , and that which was scorched in the Infernal Flames , and begg'd to be relieved by the Finger of the more happy Begger ; the same Flesh shall be rewarded or punished according to its Merits . Is not God able to enliv'n the Clay , with the same breathing of his Spirit as formerly ? He that formed the Muscles , the Bones , the Nerves , the Veins ▪ the Marrow , out of the same Clay , Can he not form the same , out of the same again ? Is there a necessity that what perishes once should always Perish ? By what Law ? Behold , that I may not stumble thee with any higher Philosophy ; behold thy Universal returning , Order of all things ; that is a testimony and argument of returning Man. Summers and Winters revolve , Springs and Autums have their turns . The light of Sun and Stars return with the morning Splendor , or the natural Darkness had obscured . Thou wouldst think the 〈…〉 dead , and the Branches only fit for the Fi●e yet we see them revive again , and thicker clad than before ; and what the cold Kills , the heat of Summer restores more . Beautiful , as if decay it self paid use . Not that these things , in all things , prove the Reparation of Human Life but lead us to it . Wouldst thou have more signal Arguments ? We have a pledge in Christ , in whom we Usurp Heaven , and the Kingdom of God. Wouldst thou have it in Man ? The mortified and putrified Flesh of Lazarus ; wise Flesh . Moses and Elias , made known to the Apostles , demonstrated , that the same Habit and Condition of Body is still preserv'd in Glory . And the departed Souls delivered out of the Prisons of this Flesh , and returned to their own pure Light and Substance ; yet desire nothing more than to be clad with this refin'd Clay , and in the former Matrimonial Society , to continue a Life with the same Flesh , never to be dissolved ; that they which endured together may injoy the same equality of Glory , like Christ their Captain , who ascended Flesh and Bone into Heaven , a Pledge and Argument of our future Purity . Therefore , let us not be sad . When the old House falls a fairer will rise in the stead . He not only believed without a Cause , but lived for no Cause , that thought himself born to Perish . Sect. 28. The hope of Resurrection , our greatest Comfort . JOB almost buried in the Grave of innumerable Calamities ▪ yet with a vast alacrity of Mind ; I know ( saith he ) that my Redeemer Lives , and that I shall rise out of the Earth , at the latter day , and shall be covered again with my Skin , and shall see God in my Flesh ; when I my self shall see , and mine Eyes shall behold , and none other for me . This my hope is laid up in my Bosome . Christ also as it were returning an Answer to Job ; I am the Resurrection and Life , saith he ; whoever believeth in me , though he be dead shall live . There will most certainly come a day , that will restore us to Light , and therefore ought to depart contentedly . 'T is reported that there is a Bird in the East Indies , called Semenda , which being sensible of her approaching Death , fetches Wood into her Nest , sings sweetly , and by the clapping of her Wings sets it a Fire , where being consumed , out of the Ashes grows a Worm , which afterwards comes to be a Bird of the same Nature . A plain Symbolum of the Resurrection . Mirmeius , the Roman Orator , a great Antagonist of the Christians : see ( saith he ) how for our comfort all nature points out our Resurrection . The Sun sets and rises , the Stars fall and return . Flowers decay and refluorish ; the withered Trees recover their Vendure . Seeds return their several species . Thus the Body deceased , like Trees in Winter , cover their Vigour with a feigned dryness . We are also to expect the Spring of the Body . I know that my Redeemer Lives , and that I shall rise again at the last day . Sect. 29. The hope of Heaven . WHat wouldst thou ? What desirest thou ? Wouldst thou live ? And wouldst thou not die ? So live then that thou mayst once live happy . For to live , and not to live happily , is a kind of death , or the way to death . In Heaven thou shalt live , never to die . Therefore thou shalt live happily , for thou neither shalt nor canst suffer pain , because there is none there . There thou shalt enjoy thy Wishes ▪ nor canst thou be put out of possession . Eat O ye Friends , drink and be merry , O ye beloved . This Banquet has no end . St. Austin ▪ cries out , O sempiternal Life , and tempiternally blessed ; where joy without sorrow , rest without labour , dignity without fear , health without sickness , life without death , happiness without calamity , where all good things perfect in charity . The Gates of Jerusalem shall be built of Saphyrs and Smarayds , aud of precious Stones , the whole Circuit of her Walls . The Streets of the City shall be pure Gold , transparent as Glass , and through her Villages shall Allelujahs be sung . Therefore blessed are they that dwell in thy house , they will be alwaies praising thee . I believe verily to see the goodness of the Lord in the land of the living . Sect. 30. Sighs to Heaven . SHew me thy Glory . Shew me all thy Good. Isa . 61. 3. When wilt thou give unto them that mourn , beauty in stead of ashes , joyful Ointment for sighing , pleasant rayment for a heavy mind . Job 6. 8 , 9. 10. O that I might have my desire , and that God would grant me the thing that I long for . O that God would begin to smite me . That he would let his band go and take me clean away . Then should I have some comfort ; yea I would defie him in my p●i● ▪ that he would not spare , for I will not deny the words of the Holy One. Job 7. 2. For as a bond-servant desireth the shadow ▪ and as the hireling would sain have the reward of his work . Psalm 15. 1. Lord who shall dwell in thy Tabernacle ? who shall rest in thy holy place ? Psalm 27. 45. One thing have I desired of the Lord , which I will perform , even that I may dwell in the house of the Lord all the days of my life , to behold the fair beauty of the Lord , and to visit his Temple . Psalm 42. 1 , 2. Like as the Hart desireth the Water-brooks , so longeth my Soul after thee , O God. My Soul is a thirst for God , yea , even for the living God. When shall I come to appear before the presence of God ? Now when I think thereupon , I pour out my heart by my self . I went by with the multitude , and brought them forth to the house of God. Psalm 55. ● . O that I had wings like a Dove , for then would I fly away and be at rest . Psalm 60. 9. Who will lead me into the strong City ? Ps . 65. 4. Blessed is the man whom thou choosest and receivest unto thee ; he shall dwell in thy Court. Ps . 73. 1. Truly God is loving unto Israel ; even to such as are of a clean heart . Vers . 24. Whom have I in Heaven but thee , and there is none upon earth that I desire in comparison of thee . Vers . 25. My flesh and my heart faileth , but God is the strength of my heart , and my portion for ever . Psalm 84. 1. O how amiable are thy dwellings , thou Lord of Hosts . Vers . 2. My Soul hath a desire and longing to enter into the Courts of the Lord V. 10. For one day in thy Courts is better than a thousand years . Psalm 116. 9. I will walk before the Lord in the land of the living . Psalm . 120. 5. My Soul hath long dwelt among them that be Enemies to peace . Psalm 122. 1. I was glad when they said unto me , we will go into the house of the Lord. Psalm 138. 1. By the waters of Babylon we sat down and wept● when we remembred thee , O Sion . Ver. 4. How shall we sing the Lord's Song in a strange Land ? If I forget thee , O Jerusalem , let my right hand finger forget her cunning . Ps . 142. 9. Bring my Soul out of prison , that I may give thanks unto thy Name . Which thing if thou wilt grant me , then shall the righteous resort unto my company . I desire to be dissolved and be with Christ . Sect. 31. An Abstract of the Comforts against Death . FIrst Death kills our familiar Enemy the Body . There is no mischief more pestilential than a Bosom-Enemy . The Flesh lusteth contrary to the Spirit , and the Spirit contrary to the Flesh , Gal. ● . 1● . These are contrary one to another . 2ly , Death breaks the Door of the Prison wherein we are lockt up : But as old Prisoners , many times long acquaintance with the place detains us not unwilling in the midst of our Fetters and Suffferings . But the best of Kings desired to be delivered out of Custody . 3ly , Death eases us of a vast Burthen ; for why , a corruptible Body is heavy to the Soul , and the Earthy Mansion keepeth down that Understanding that museth upon many things : No man can swim with this Burthen . 4ly , Death puts an end to our Pilgrimage . What is Mortal Life , saith St. Gregory , but a way ? Consider my Friends , what it is to be aweary , upon the way . Our present Life is full of pain , a perpetual sirugling , and yet we cannot forsake it without Tears . 5ly , Death brings us out of all Danger . The most Fortunate Man that lives is subject to many Dangers ; and Danger is hardly avoided without danger . He has only escaped all Dangers , who is out of this Life . 6ly , The necessity of Death . Nobly said the wise Roman , There is no greater comfort in Death , than Death it self . He would not live , that would not die . Death carries with it an impartial and unvanquishable Necessity . For the first part of Impartiality is Equality . 7ly . The Death of Christ . To the Contemplation of this , St. Paul exhorts us : Let us , saith he , run with patience unto the Heb. 12. Battel that is set before us . Looking unto 1. 2. Jesus the Captain and Finisher of our Faith ; who for the Joy that was set before him , erdured the Cross . To the Members of this Head this is the greatest Consolation : For that the Members should not fear Death , the Head endured the utmost violence of Death . The Author of Life by dying set open the Gates of Heaven . Why do we fear to die ? 8ly , The Hope of Resurrection . Wherefore do we expostulate with Death ? He does not deprive us , but introduces us into Life . The Day will shine that will recal us from our Graves . We shall all rise . Which sundry Arguments demonstrate unto us , as has been already shewed . 9ly , Immortality it self . Death is the end and passage ; the end of Calamity , the passage to Calamity . Hence the death of the Just is called their Birth-day . Hence also that other Saying , Death is but a Sport to a true Christian . And that no man might fear this Sport , Prudentius in his Hymns , has these Lines . That which you see , believe me , is no pain , And but a minute d●th prolong its raign . Nor doth it silly man of life deprive ; But life reforms , by keeping life alive . Thus the best , and all the best of men have the same beginning of Happiness , as end of Mortality . Sect. 32. Against those that Die unwillingly . SO it is , we generally fear Death , neglect Life , and die unwillingly : And yet this is Ingratitude , not to be content with our time allotted . They will always be but a few Days , saith Seneca , if they be numbred . The Prolongation of Life nothing avails to Happiness . How much more satisfactory is it to put a good Value upon our own , than to value the Years of another . Did God think me worthy of this time ? This is enough . He might have added more , but this is a Favour . Here opportunely Horace . But having his compleated time enjoy'd , Let him , like a full Guest , the Room avoid . Who would endure a Guest that at the end of a Banquet should cry , I have not filled my Belly Who can praise that man , who departing out this life shall complain and say , I have not lived long enough ? and bemoan himself as if his life were broken off in the third Act ? 'T is not only a shameful but a ridiculous Complaint . The bounds are set ; but whether a long Life or a short , there is to be an end of it . So it pleases the Author of Life . Th' hast eat and drank enough , enough hast plaid . And now Time calls that will not be delaid . Most admirably Epictetus ; Thy Honour is at end , be gone , depart , gratefully , modestly ; give place to others : Others must be born , as thou wert ; and being born , they must have Habitations and Food ? But should not the first depart , what would be left ? Why art thou insatiable ? why art thou not satisfied ? why dost thou stifle and croud the World. But more admirably than Epictetus . St. Austin ; At what time soever God would have thee make thy departure , let him find thee ready ; For thou art a Stranger , and not Master of the House : The House is only let to thee , nor hast thou any certain Lease of it . What said the Lord thy God ; When I please , when I say the word , be gone , depart . I will turn thee out of thy Inne , but I will give thee a House . Thou art a Pilgrim upon Earth , thou shalt be a Tenant in Heaven . He more earnestly expects , more confidently hopes for Heavenly Pleasures , who denies himself Earthly Delights . Who life doth count severe , Less cause hath death to fear . Sect. 33. Delay is the Rock of dying People . WE have admonished the Healthy , the Sick , we must also admonish the Dying , to beware of this Rock , Delay . How many thousand People have made an ill end , only because they have delaied those things which were not to be delaied . Why , O dying Friend , dost thou set apart to Morrow , or the next Day for thy Salvation ? To Morrow is not thine , to Day is . To Day , this very Hour , even now do what is to be done . Where wilt thou be to Morrow , or next Day . Emylius and Pluterch , that the approach of the Theban Exiles being reported to the Magistrates of the Thebans , they being in the midst of their Jollity took no notice of it . At the same time Letters being brought to the Chief Magistrate , wherein all the Counsels of the Exiles were discover'd , and deliver'd to him at the same Banquet , he laid them under his Cushion , Sealed as they were , saying , I defer serious Business till to Morrow . But this Deferrer of Business with all his Friends was that Night surprized and killed . Thus Death uses to surprize those that delay , while they deliberate , while they muse , while they defer , he comes and strikes with his unlookt for Dart. S●aint Austin , a most faithful Monitor , thus instructs one that promises , I will live to Morrow . God has promised thee pardon , but neither God nor Man has promised thee to Morrow . If thou hast lived ill , live well to Day . Fool , this Night thy Soul shall be taken from thee . God calls thee now , exhorts thee now , expects that thou shouldst now repent , and dost thou delay ? He is not so patient in suffering , as never to be just in revenging . He has divided his times . Do not say then , To morrow I will repent ; to Morrow I will serve God. For though God has promised thee Pardon , he has not promised to add to Morrow to thy delay . Delay not thy Conversion to God , for then God will be angry and destroy the work of thy hands . The Day is to be prevented , that so often ▪ is accustom'd to prevent . Sect. 34. A ready Mind . I Will receive the Cup of Salvation , and call upon the Name of the Lord. This Cup is bitterer , yet my Saviour drank it up , and from the bloody Cross drank the same to me that I should pledge him . This Cup is the fatal Cup of Death which Christ , which those most dear to Christ , which all Mortals drink through an inevitable necessity . Why should I alive refuse it ? Who ever began to live , must cease to be , that he may begin that life that never shall decay . Both Good and Evil , Life and Death , Poverty and Riches , proceed from God. What meanest thou then vain Fear ? wouldst thou not that I should drink the Cup which the Father provided for me , which Christ mingled for me ? I am Mortal ▪ and do I wonder at Death ? When Alexander the Macedonian lay sick , and that some of his Spiritual Flatterers seemed to hint to him , as if Philip his Physician had mingled Poyson in his Physick ; the King receives Philip just then coming to him with the Poyson prepared ; with one hand he gave him his Friends Letter , with the other he received the Poyson from him ▪ and as he put it to his Mouth , he fixed his Eye upon the Physician 's Face , to try whether he could discover any Marks of Guilt in his Face : but perceiving none , and being thereby confirmed in the Fidelity of his Physician ▪ he forthwith drank off the Poyson . So will I do , when my dear Jesus , my Physician and Saviour shall reach me that wholesome Cup that is to procure my Eternal Rest , while I drink it , I will fix my Eyes continually upon this Physician 's Face , upon the Countenance of my Crucified Lord , wherein I shall read his Love toward me , and fearless I will take off the Cup , which the more of Love it has , the more it has of Salvation . Sect. 35. The dying Person arms himself with Faith , Hope and Charity . THat this may be the more readily and easily done , we have set down certain Forms for the Exercise of Faith , Hope and Charity . To Faith. I do protest ( in the presence of God , his Holy Angels , and the Church both Triumphant and Militant ) that I believe what ever the Holy Universal Church believes , and that I live and die in the Faith , which the same Universal Church Profession ( in Union which , and under her Head ) our Lord Jesus Christ . From which , whatever is dissonant , I utterly reject and abandon . To Hope . I have set God always before me ; for he is on my right hand , therefore I shall not fail . Wherefore , my heart was glad , and my glory rejoiced ; my flesh also shall rest in hope . For why , thou shalt not leave my Soul in Hell , nor suffer thine Holy One to see Corruption . Thou shalt shew me the Path of Life ; in thy presence is fulness of Joy , and in thy right hand is pleasure for evermore . Psal . 16. v. 8. &c. To Charity . What shall I return to the Lord for all his Benefits . I will receive the Cup of Death from the hand of God , and call upon the Name of the Lord. I will call upon God with Praises , and I shall be safe from my Enemies . Into thy Hands , O Lord , I commend my Spirit . Thou hast created me , O God , thou hast redeemed me , thou hast sanctified me ; thine am I alive and dead . I offer my self up entirely to thy will. Jesu , Son of David , have mercy upon me . Sect. 36. What is always to be in the thought and Mouth of a sick and dying Christian . IN sickness , O Christian , if thou art asked , how thou do'st ? or how is it with thee ? Beware of returning any other Answers but these — As God will — As God pleases — As the Lord's pleasure is — So let it be done — According to the good pleasure of God — As it pleases God , so let his will be fulfilled in Earth , as it is in Heaven . Nor will it be amiss to have these threefold Prefaces continually in thy lips , and in thy mind , as well in thy Sickness , as at the hour of thy Death . 1. Blessed be God to all Eternity . 2. Have mercy on me , O Lord , according to thy loving Kindness ; though I am not worthy of the least of thy mercies , O God. 3. Oh , Lord , my God , I surrender my self wholly up to thy will , let thy will be done . Sect 37. Certain Precepts to be particularly observed by a dying Person . FIrst , Not to depend upon the Merits ; but with all thy Sins and Omissions to cast thy self into the Fathomeless Ocean of Divine Mercy . Next , To adhere stedfastly and constantly to the belief of the true Holy Church ; and to receive the Holy Sacrament . Thirdly , To forsake all the frail and passing Vanities of this Life ; and to unite thy self to God , with all thy Soul and Affection . To breath after the Land of Promise , where thou may'st be able to offer up a lasting Sacrifice of Praise and Thanksgiving to God for all his Mercies . Fourthly , To offer up thy self , a Living Sacrifice to the Glory of God , for his great good will toward thee , and to endure patiently for his sake all the pains and troubles of Sickness , and the bitterness of Death . Fifthly . To set continually before thy Eyes , the terrible Death and Passion of thy Lord Christ , that so thou mayst unite thy Body and Soul , with the wounded Body , and afflicted Soul of Christ . But the safest way is , whatever thou wouldst do in the utmost extremity of thy Sickness , to begin to do that in the prime of thy Health . Sect. 38. Refreshments for a dying Person . COme my People , enter thou into thy Chambers , and shut thy Doors about thee . Hide thy self for a little while , till the Indignation be overpast . Isa . 26. ●0 . When I was angry , I hid my Face from thee for a little season ; but through everlasting goodness I have pardoned thee , saith the Lord thy Redeemer , Isa . 54. 8. Why art thou so full of heaviness , O my Soul ? And why art thou so unquieted within me . Put thy trust in God , for I will yet give him thanks for the help of his Countenance , Psalm 42. 6. For we are the Children of the Holy Man , and look for the Life which God shall give unto them that never turn their belief from him , Tob. 2. 18. Even so it is not the will of your Father which is in Heaven , that one of these little ones should perish , Mat. 13. 14. For God so loved the World , that he gave his only begotten Son , that whosoever believeth on him , should not perish but have Everlasting Life , John 3 16. But if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . And he is the Attonement for our Sins , not for our Sins only , but for the Sins of all the World , 1 John 2. 1. Verily , verily ▪ I say unto you , he that heareth my Word , and believeth in him that sent me hath Everlasting Life , and shall not come into Damnation , but is escaped from Death unto Life , John 5. 24. All that the Father giveth me shall come unto me , and him that cometh unto me I will in no wise cast out , Joh. 6. 37. I am the Resurrection and the Life ; he that believeth in me , yea though he were dead yet shall he live . And whosoever liveth and believeth in me shall not dye eternally , Joh. 11. 25 , 26. In my Fathers House are many Mansions , 14. 2. If God be on our side who can be against us ▪ Who spared not his own Son , but gave him for us all ; how shall he not with him , give us all things ? Who shall lay any thing to the charge of Gods chosen ? It is he that justifies ; who is he that co●demnesh ? It is Christ which dyed , yea rathe● which is raised again , which is also on the Righ● Hand of God , and maketh Intercession for us , Ro● ▪ 8. 31 , &c. For no Man livech to himself , and no Man dy●th to himself ; for if we live , we live unto the Lord. Whether we live therefore or die , we are the Lords . For we know that if our Earthly House of this Tabernacle were destroyed , we should have a Building of God , even a Habitation not made with Hands , but Eternal in Heaven . For therefore sigh we , desiring to be farther cloathed with our House which is from Heaven ; for if that we be cloathed , we shall not be found naked , 2 Cor. 1 , 2 , 3. Now also Christ shall be magnified in my Body , whether it be by Life or by death . For Christ is to me Life , and Death is to me Advantage . Having a desire to depart and be with Christ , Philip. 1. 20 , 21. But our Conversation is in Heaven , whence also we look for the Saviour ; who shall change our vile Body , that it may be fashioned like his glorious Body . This is a f●ithful saying , and by all means worthy to be received , that Christ Jesus came into the World to save sinners , of whom I am chief , 1 Tim. 1. 15 , But he that shall endure to the end , the same shall be saved , Mat. 24. 13. Be thou faithful unto death , and I will give thee a Crown of Life , Rev. 2. 10. These Fountains refresh and cool the hot Baths of death , he shall happily swim therein , who plunges himself over Head and Ears in these Rivolets . Sect. 39. The Sighs and Prayers to God proper for a Dying Person . ENlighten my Eyes , O most merciful Jesu , that I sleep not in death . Lest my Enemies say , I have prevailed against him , Psal . 13. 3 , &c. Lord Jesu Christ , Son of the Living God. Lay thy Passion , Cross and Death between thy Judgment and my Soul. O Lord Jesu Christ , remember not our old Sins , but have mercy upon us , and that soon , for we are come to great misery , Psal . 79. 8. Sweet Lord Jesu Christ , for thy glories sake , and for the Effectual Vertues sake of thy Sufferings ; cause me to be written down among the number of thy Elect. Enter not into judgment with thy Servant O Lord , for there is no Man righteous in thy sight . I worship thee O Christ , I bless thee because thou hast redeemed the World by thy Sufferings . Saviour of the World save me , who by thy Cross and Blood hast redeemed me . O most merciful Jesu , I beseech thee that with thy precious Blood which thou didst shed for Sinners , that thou wouldst wash away all my iniquities . O Blood of Christ purifie me ; let the Body of Christ save me ; let the Water from Christs side wash me ; let the Passion of Christ comfort me . O kind Jesu hear me ; hide me between thy Wounds : Permit me not , O merciful Jesu , to be separated from thee ; in this my Hour of death call me ; command me to come to thee , that I together with thy Saints may praise thee to all Eternity . Cast me not from thy Countenance , nor take thy Holy Spirit from me . Sect. 40. At the Moment of Death . NOW Lord according to thy good pleasure deal mercifully by me , and command my Spirit to be received in peace . Sound into the Ears of my Mind those sweet words ; this day thou shalt be with me in Paradise . Now let thy Servant depart in peace , because mine Eyes have seen thy Salvation . O Jesu , Jesu , Jesu , permit me to enter into the number of thy Elect. O Jesu , Son of David , have mercy upon me O Lord Jesu , make haste to help me , O Lord Jesu , receive my Soul. Sect. 41. The true Confidence of a Dying Person in God. HEre I confidently aver with St. Bernard . Let another pretend to Merit ; let him boast of enduring the heat and burthen of the day ; my desire is to adhere to God , and to put my hope in the Lord. And though I am conscious to my self , that such was the naughtiness of my pass'd Lise , that I deserve to be forsaken of God , yet will I not cease to relye upon his Immense Goodness , and to hope that as hitherto his most Holy Grace has afforded me strength to endure all things , so the same will still uphold me , and enable me to finish my course . Therefore this one thing I beg of thee O God , that thou wilt never suffer me to distrust of thy Goodness , though I know my self to be weak and miserable . Yea , though I should perceive my self in that Terror and Consternation ready to fail , like St. Peter , upon one blast of Wind , let me remember him ; let me call upon Christ ; Lord make me whole . Then , O then shalt thou stretch for h thy Hand and save me stom sinking . But if thou sufferest me to go farther yet with Peter , to run headlong into denial ; then such is my hope that thou wilt look upon me with an Eye of Mercy and Compassion , as thou lookest upon Peter , and grant me a new Confirmation of Eternity . This I am certain of , that unless the fault be mine the Lord will not forsake me . I acknowledge that saying of St. Austin , God may save some without good works , because he is Good ; but he condemns none but for their evil works , because he is Just . And therefore I commit my self to him with a full hope and confidence in him . If he suffer me to perish for my Sins , yet his Justice shall be magnified in me . Yet I hope and most certainly hope , that his most merciful Goodness will most faithfully preserve my Soul , so that his Mercy rather than his Justice shall be praised in me . Nothing can happen to me against the will of God. Whatever he pleases , to whom ever it seem ill , is still the best to me . VVhatever pleases thee , that will I , that will I , O God. Sect. 42. The Last Words of Dying Persons . AVgustus the Emperor dy'd with these words in his Mouth . Live mindful of our Nuptial Knot , and so farewel . How much more holilv would these Christians do , that direct their last words to the Beginning and Creator of all things . Dyonisius the Areopagite , being condemned to lose his Head , with a Christian Generosity , contemning the Reproaches of the Spectators , Let the last words of my Lord upon the Cross , said he , be mine in this World ; Father into thy Hands I commend my Spirit . Basil the Great ▪ lying at the last period of Life , after he had piously instructed his own Friends , breathed out his Soul with these last words , Lord into thy Hands I commend my Spirit . St. Bernard upon his Death-bed , Oh Christian , said he , despair not of this Infirmity . Christ has taught thee what thou oughtest to say in all the dangers of death , whom to fly to , whom to invoke , in whom to hope . Therefore do thou so behave thy self , that at the hour of death , thou maist be able to say , In thee Lord have ▪ I trusted let me not be confounded to Eternity . Therefore let the last words of a dying Person be directed to God. All his Prayers , Wishes , Desires , and last Hopes must ever tend to him . Let the dying Person say from the bottom of his Heart ; To thee Lord I turn my face ; to thee I direct my Eyes . Sect. 46. Let the dying Person imitate the Penitent Thief in Golgotha . Lord remenber me when thou comest into thy Kingdom . Happy Thief , who in the School of Christ had learnt more in three Hours , than the Unhappy Iscariot in three years . Lord God! How great is the Abyss of thy Judgments . Thy Friends and Kindred are silent ; thy Disciples forsake thee ; the Angels appear no● . Where are those thousands fed by this Crucified Lord ? Who of all that multitude speaks ▪ one word for so great a Benefactor ? Yet the Thief against his Companion pleads the Cause of Christ , and justifies his Innocency ; take off all Scandals from him , and convicts the Multitude of Murther . Nor was the Son of God asham'd of such an Advocate ; but rather applauded him . Nor was the happy Rhetorician wanting in his Cause . But we truly , said he , are righteously punished , for we receive according to our deeds , but this Man hath done nothing amiss . Oh how truely may I say the same of my self . I justly now dye , I receive according to my Deeds , but my God and my Lord did nothing , that he should dye , and dye in so much Torment . And therefore may I truely use this Prayer , Lord remember me because thou art come into thy Kingdom . And because thou art now in thy Kingdom look upon me weeping in this Exile , and admit me going hence into thy Kingdom . This I beg of thee for the sake of thy Scourgings , thy Thorns , thy Cross , and through thy Torments and thy Death . Therefore what remains but for me to throw my Soul into his Bosom , who alone considers its Pains and Sufferings , He knows what conduces to the Salvation of Souls ; I wait for thy Salvation , O Lord. Sect. 47 ▪ A Heliotropian Receit against all Sickness and Death . THE Heliotrope is a Flower , which as we find by daily Experience , turns it self with the Sun from East to West , and doing the same even in cloudy VVeather ; and in the Night , for want of the Sun contracts and shuts up the Beauty of its Colours . Let the will of Man always wait upon Divine Pleasure , continually turning and winding it self to the beck of Sacred Power , though the VVeather be cloudy . Nor can any day in all the life of Man be more cloudy than the day of our death . Then let the dying Person with fix'd and stedfast Eyes , like the Heliotrope , ●urn himself to his only Sun. This let our Saviours words teach us . Even so , O Father , for so was it thy good pleasure . After this manner , my dear dying ●riend speak altogether . In all things to be done , to be avoided , to be endured and born , according to thy Lords Example always say ; Even so , O Father , even so ; always submitting thine to the most holy VVill. Even so , O Father , even so , both now and for evermore . Philip the second King of Spain , groaning under the pains of a desperate Disease , was wont continually to repeat these words of our Saviour . Father , not mine , but thy will be done . And one time among the rest , as the Passion of Christ was read to him , while the Chirurgeons were Lanching open an Aposthume , he caused the Reader to stop at these words . So highly did that great King value this Heliotropian Rec●it , as well in Health as in Sickness . This Heliotrope cures Sickness , Death , and all sorts of Diseases . He is far from Destruction , who in his will is so near to God. THE Fatal Moment . VVHen we dye our Everlasting state is to be determin'd ! After Death the Judgment . The moment of our departure hence will pass us over to the Righteous Tr●bunal of God. It will make us either to shine with the Angels above , or to set with the Devils ▪ It will either fix us in a joyful Paradise , or in an intolerable state of Woe ▪ So that we may say with Nieremberg , How many things are to pass in that Moment ? In the same is our Life to finish , our Works to be examined , and we are then to know how it will go with us for ever and ever ? In that Moment I shall cease to Live , in that Moment I shall behold my Judge , in that moment I must answer for all my publick and my secret Actions , for all that I have ever thought , or spoke , or done ; for all the Talents , the Time , the Mercies , the Health , the Strength , the Opportunities and the Seasons , and Days of Grace that I have ever had , for all the Evil that I might have avoided , for all the good I might have done and did not , and all this before that Judge , who has beheld my ways from my Birth to the Grave ; before that Judge who cannot be deceiv'd , and who will not be impos'd upon . Little can he that has not been brought near to Death and Judgment know what Thoughts the Diseased have when they are so . Little , very little does a Soul in Flesh know what it is to appear before the Great God. This is so great and so strange a thing , that they only know it who have receiv'd their final Sentence ; but they are not suffer'd to return to tell us how it is , or what passes then ; and God sees it fit it should be concealed from us who are yet on this side the Grave . But who does not tremble to think of this mighty Change , and of this Moment that is the last of Time and the beginning of Eternity ; that includes Heaven and Hell ▪ and all the Effects of the Mercy and Justice of God. Who does not tremble when he considers that Infinite and Holy Majesty before whom the Angels cover their Faces ; that considers him Omniscience , and his Greatness , and the mighty Consequences of that Sentence , how sudden it is , and how irresistible , and that it is an irrevocable Decree , and by a Word of this mighty Judge we live or dye for ever . It is no wonder if the thoughts of it make us shrink and quiver . It is a greater wonder that when some or other , whom we know , are almost every week going to such a place and state as this , we who are not yet Cited to the Bar , are no more concerned , and use no more endeavours to be ready for it . Oh my Friends , when you come to the Borders of the Grave , when you are within an Hour or two's distance from your Final Judgment , and your unalterable state ; what a mighty Change will it cause in your thoughts and your apprehensions . You will then know and feel it . Then , when the Perspective is turn'd , and the other World begins to appear very great , and this very little . This that I have represented to you is a part of that which we call dying . It is a great Mercy , and greatly to be acknowledg'd that God allows us so much Time wherein to prepare our selves for this final and irrevocable Doom . It is an instance of his Patience that is truly Divine , that notwithstanding our many repeated Sins he has not cut us off . It is his great Me●cy that gives us leave to appear in his Courts before we appear at his Tribunal , and that he affords us such large notice and warning that so we may be ready for our Last Tryal , whereon so very much depends . THE TREATMENT OF OUR Departed Friends AFTER THEIR DEATH In Order to Their Burial . WHen we have received the last Breath of our Friend , and closed his Eyes , and composed his Body for the Grave , then solemn and appointed Mournings , are good Expressions of our dearness to the departed Soul , and of his worth , and our value of him . The Church in her Funerals of the dead , used to sing Psalms , and to give thanks for the Redemption and Delivery of the Soul , from the evils and dangers of Mortality . But it is good that the Body be kept veiled and secret , and not exposed to curious Eyes ; neither should the dishonours wrought upon the Face , by the changes of death , be stared upon by impertinent persons . When Cyrus was dying , he called his Sons and Friends to take their leave of him , to touch his Hand , to see him the last time , and gave in charge , that when he had put his Vail over his Face , no Man should uncover it . And Epiphanius his Body was rescued from inquisitive Eyes by a miracle . Let it be interr'd after the manner of the Countrey , and Laws of the Place , and the Dignity of the Person ; for so Jacob was Buried with great Solemnity , and Joseph's Bones were carried into Canaan , after they had been embalmed , and kept 400 years , and devout men carried St. Stephen to his Burial , making great lamentation over him . And Aelian tells us that those who were the most excellent persons , were buried in publick , and men of ordinary Courage and Fortune had their Graves only trim'd with Branches of green Olives , and mourning Flowers , together with a few sprigs of Rosemary and Bays . But nothing of this concerns the dead in real and effective purposes ; nor is it with care to be provided for by themselves , but it is the duty of the living ; for to them , it is all one whether they be carried forth in a Chariot or a wooden Bier , whether they rot in the Air , or in the Earth , whether they be devoured by Fishes or by Worms , by Birds or by Sepulchral Dogs , by Water or by Fire , or by delay . Concerning doing honour to the dead , the consideration is not long ; anciently the Friends of the dead used to make their Funeral Orations , and the Custom descended , and in the Channel of time it mingled it self in the Veins of the Earth , through which it passed . And now a days , Men that dye are commended at a price , and the measure of their Legacy , is the degree of their Vertue . But these things ought not so to be , the reward of the greatest Vertue ought not to be prostitute to the doles of common Persons , but preserved like flourishing Laurels and Coronets , to remark and encourage the noblest things . But that which is most considerable is , that we perform the will of the dead , the Laws oblige us , and will see to it ; but did they not , certainly it is the noblest thing in the World , to do an act of kindness to him whom we shall never see again , but yet hath deserved it of us , and to whom we would do it if he were present : And unless we do so , our Charity is Mercenary , and our Friendships are direct Merchandize , and our Gifts are Brokage ; but what we do to the dead , or to the living for their sakes , is Gratitude , and Vertue for Vertues sake , and the noblest portion of Humanity , Kindness and Love. The Reasons why we shut the Eyes and Mouth of the Dead . IN the first place , when our dear Friends and Relations are dead , we close their Eyes and Mouth , which a Learned Author says , is a Custom that was used by the Primitive Christians , to represent that the death of the Faithful is , according to the Oracles of Scripture , nothing else but a Repose ; since after having been asleep for a while , they shall be awaked to Eternity . Moreover by shutting their Eyes and Mouth , we do intimate , that the dead are no more to take delight in the Objects of this visible World , their Employment now being stedfastly to behold all the Ravishing Beauties of the other World , and continually to praise God , who is the Glorious and Bountiful Dispenser of them . The Reasons why Dead Bodies are often Kissed , Washed , Perfumed and Cloathed : Together with the Customs of several Nations in the Burial of their Dead . MAny Persons , 1. Kiss , and kindly Salute their dead Friends and Relations , to shew the natural tenderness and love they had for the deceased ; but this Custom is now quite abolished with us in many places , though this practice ought not to be altogether discommended . 2. As for the usage that is in some Countreys , of washing the dead , St. Chrysostom tells us , that it was derived at first from the Person of our Lord and Saviour , whose precious Body was washed as soon as they took it down from the Cross . And we read in the ninth Chapter of the Acts of the Apostles , that a Woman of Joppa called Tabitha , whom St. Peter restored to Life , had been wash'd before she was laid out for the Grave . The Indians burn their dead . 3. The Custom of Perfuming and Embalming the Corps , hath in our days been ( especially in England ) much observed . And indeed the very reason , why the Primitive Christians were so careful to perfume the dead , was , because they regarded them as so many Members of the Mystical Body of the Redeemer of the World. Tertullian in his Apology , upbraiding the Heathens with the vast expences of sweet Scents and Perfumes , consumed in the Temples , tells them that those Odours would be better employed , in perfuming and embalming the Bodies of Christians , and their dear Friends departed . At the Canary Islands they bury their Dead with a Bottle of Wine standing by them . 4. As concerning the manner of Apparelling the Dead , all Christians use not the same practice ; for some do only cover them with a large Winding-sheet , as they do in France : And others dress them in the very same Cloaths they were wont to wear , as in Italy , and several other places . And others dress them and lay them in their Coffin , in a white Shirt , a clean Cap ( with their Toes tyed with a black Ribband ) and sometimes ( as a late Act of Parliament enjoyns ) in Flannel ; this is the Custom ●● England . And likewise here it is the Custom ●o s●● the Body when drest in order to the Grave , either in the Entry , or the principal and most publick Room of the House , and that for this reason , and that by this sight , those that pass by it at the Funeral , may be taken off from Terrestrial things , and fix their thoughts on those that are Heavenly , by being thereby put in mind of their latter end , and that it will not be long before they must lye in the like posture too , in order to be carried on their Friends Shoulders to their Graves , as this their Friend or Relation is now to be carried . The Chineses always before they Bury their Dead ( if he was a Married Man ) bring him to his Wife , that so she might first kiss him , and bid him farewel . The manner of Burying the Dead in England , with the Reasons of the Pomp and Ceremony wherewith the English carry their Dead to the Grave . NOW having thus f●r taken care of the dead Body , the next thing is to consider the reasons and manner of the Pomp and Ceremony , wherewith the English carry their dead to the Grave , the manner is thus . The whole Company of Invited Guests ( being the Relations , Mourners for , and Friends of the deceased ) march in a sorrowful Procession , first to the Church , and then to the Grave , attended with more or less Pomp and Ceremony , according to the Quality of the Party deceased : At the Head of this solemn attendance , the Minister that is to bury the Corps , walketh before the Corps ( and if the party deceased was a Person of Quality or Fashion ) then goes a vast number of young Blew-Coats ( Boys and Girls ) singing Psalms and Hymns most-melodiously all the way to the Church ; next to these Ranks now recited , goes a huge croud of Mourners and other People , that accompany the Corps , whereof usually some are weeping and lamenting , whilst others are swooning , and sometime almost fainting away by reason of grief for the party deceased . ( Though such excessive lamenting usually lasts not long , as appears plainly by the story of a Woman , who did passionately follow her Husband to the Grave , and would by all means be buried alive with him , yet ( being of a base and wanton temper ) as soon as ever the black attire of her Husbands Funeral was over , the next day she married a brisk Youngster , with whom she lived jocundly all her-days . ) But to proceed , if `t is not a Person of Quality that is diseased , this great Ceremony in England is rarely observed . Last of all , when they are arrived at the Church , after the usual Ceremonies are over , and Funeral Sermon preached , the Corps is Interred in the Chancel ( if it was the Body of a Rich and Honourable Man ) or Church-yard , if it was the Body of a Mean and Ordinary Person : The exact Method that ought to be observed in Funeral Processions , for most Ranks and Degrees of Men. FIrst Children of the Hospital . Two Conductors ▪ Poor Men. Gentlemens Servants in Cloaks . Gentlemen in Cloaks . Gentlemen in Gowns . Adlermen in Black. The Preacher . A Penon of his own Arms , Helm and Crest . The Coat of Arms. Chief Mourners . Two Assistants . Aldermen not in Black. Master of the Company if , &c. Master of the Hospital . Then all Gentlemen not in Black. Neighbours and others . THE Funeral Solemnity . I Might here inlarge upon Mourning for , and the Ancient Customs and Manners of Burying the Dead in all Nations , throughout all the habitable World. The Ancient Romans did use them that were dead after two manners , and they had two kinds of Obsequies ; the first and most Ancient was to cover the dead with Earth , and to bury them as we do ; the other to burn their Bodies , but this manner did not continue long . Numa Pompilius was the Inventer of Obsequies , and he Instituted a High-priest , who had the Charge . The first Honour which they used to perform in the Obsequies of Famous Persons , was to commend the Party by an Oration . Valerius Publicola made a Funeral Oration on the death , and in the praise of Brutus . In like manner Julius Caesar , being but Twelve years old , commended his Grandfather ; and Tiberius at the Age of Nine years praised his Father . The second Honour was to make Sword-players to Fight . Marcus and Decius Sons to Junius Brutus , were the first that did practise this , in Honour of their Father . The third Honour was , to make a Feast of Magnificent Furnishment . The fourth was a distribution of Meat to all the common People . And such ( as I have said before ) as could not be Buried with the like , and so great Pomp ( for the Expences were insupportable ) were buried in the Night time , by the Vespilions clothed all in white , who carried the dead Body to his Grave . They had likewise an Order , that within some while after the Obsequies , they would strew divers Flowers and sweet Odours upon the Sepulchre , as the Roman people did upon the Funeral Monument of Scipio . And also they accustomed yearly to Garnish , Deck , and Adorn the Tombs or Graves of the Dead , with Posies , Crowns and Garlands of all sorts of Flowers . Husbands ( saith Saint Jerom ad Pammachum ) were wont to straw ; spread , or scatter over , and upon the Graves and Sepulchers of their deceased dear Wives , Violets , Roses , Lillies , Hyacinths , and divers Purple Flowers ; by which uxorious Office they did mitigate and lessen the grief of their Hearts , conceived by the loss of their Loving Bed-fellows . The like expression of Mutual Love Wives shewed to their buried Husbands . Now above all Flowers in these Ceremonious Observances , the Rose was in greatest request , and had the sole preheminence , as Kirman relates . To which Jo. Passeratius in his Rosa thus alludes . Manibus est imis Rosa grata , & grata Sepulchris , Et Rosa flos Florum . Unto the Tombs and Spirits of the Dead . The Rose is grateful , of all Flowers the Head. And Anacreon in praise of the Rose thus sings in one of his Odes : I will use the Latine Translation . Rosa , honor , decusque florum Rosa , cura amorque veris Rosa , caelitum voluptas . And in another Ode in commendation of the Rose more aptly to this purpose , thus , Medicatur haec & aegris , Defendit haec sepultos . The Rose full many griefs doth Cure , Defends Corps laid in Sepulture . The Ancient Ethnicks did hold the springing of Flowers , from the Grave of a deceased Friend , an argument of his happiness ; and it was their universal wish , That the Tomb-stones of their dead Friends might be light unto them ; and that a perpetual Spring-tide , of all kind of fragrant Flowers , might incircle their verdant Graves . According to this of Persius Sat. 7. Dii majorum umbris tenuem & sine pondere terram Spirantesque crocos , & in vina perpetuum ver . Lye Earth light on their Bones , may their Graves bear Fresh fragrant Flowers ; let Spring-tide still live there . But to come back again . The magnificence in burning the Bodies of the dead , did far exceed in charges all other kinds of Funeral ; for which the Bodies of Persons of principal regard ( as you may read in the Travels of George Sandys ) they burnt rich Odours , Gold , Jewels , Apparel , Herds of Cattel , Flocks of Sheep , Horses , Hounds , and sometimes the Concubines and Slaves whom they most respected , to supply their wants , to serve their delights , and attend upon them in the lower Shades . The expression of such a Funeral Fire , wherein the Body of Archemorus was consumed , is thus set down by Statius the Theban , in his sixth Book , Translated by Sandys . Never were Ashes with more Wealth repleat ; Gems crackle , Silver melts , Gold drops with heat : Embroidered Robes consume , Oaks , fatned by The Juice of sweet Assyrian Drugs , flame high : Fier'd Honey , and pale Saffron hiss : Full Bowls Of Wine pour'd on , and Goblets ( gladding Souls ) Of black Blood , and snatcht Milk. The Greek Kings then With Guidons trail'd on Earth , led forth their Men In seven Troops ; in each Troop an Hundred Knights round Circling the sad Pile with sinister Rites : Who choak the Flame with Dust . Thrice it they Their Weapons clash ; four times a horrid sound Struck Armours rais'd ; as oft the Servants beat Their bared Breasts , with out-cries . Herds of Neat , And Beasts half slain , another wastful Fire Devours , &c. With the like Solemnity , or far greater , the Funerals of Patroclus were performed by Achilles , for with him were burned , Oxen , Sheep , Dogs , Horses , and twelve stout and valiant Sons of Noble Trojans . Achilles pulls off the Hair off his Head , and casts it into the Flame ; and besides institutes certain Funeral Games to the Honour of his slain Friend , the Glory of the Greekish Nation , Patreclus , which is Recorded by Homer in the 23d Book of his Illiads ; of which this is the Argument . Achilles orders justs of Obsequies , For his Patroclus , and doth Sacrifice Twelve Trojan Princes : most lov'd Hounds , & Horse , And other Offering to the honoured corse . He institutes besides a Funeral Game , Where Diomed for Horse-race wins the same . For Foot , Ulysses ; other otherwise Strive , and obtain , and end the Exequies . They used to quench these Funeral Fires with red Wine , and gathering the Bones together , to include them in Urns , which they placed in or upon some sumptuous rich Monument , erected for that purpose . Many more Ceremonies were observed in the magnificent ordering of both kinds of Funerals , as well of such as were Buried in the Earth , as of these Burned in these costly Piles of VVood. The Custom of burning the dead Bodies continued among the Romans , but until the time of the Antonine Emperors , An. Dom. 200. or thereabouts ; then they began to Bury again in the Earth . Manutius de leg . Rom Fol. 125 , 126. They had , at these Burials , suborned counterseit hired Mourners , which were VVomen of the loudest Voices , who betimes in the Morning did meet at appointed places , and then cried out mainly ; beating of their Breasts , tearing their Hair , their Faces , and Garments , joining therewith the Prayers of the defunct , from the Hour of his Nativity , unto the Hour of his Dissolution ; still keeping time with the Melancholick Musick . ( This is a Custom observed at this day in some parts of Ireland , but above all Nations the Jews are best skilled in these Lamentations , being Fruitful in Tears ; Tears , that still ready stand To sally forth , and but expect command . ) Amongst these VVomen there was ever an old aged Beldam , called Praefica , superintendent above all the rest of the Mourners ; who with a loud Voice did pronounce these words , Ire licet ; as much to say , He must needs depart ; and when the dead Corps were laid in the Grave , and all Ceremonies finished , she deliver'd the last Adieu in this manner , Adieu , Adieu , Adieu , we must follow thee , according as the course of Nature shall permit us . The manner of these lamentings , ( saith George Sandys in his Journal ) may of old appear by this Ironical personating of a Father following the Exequies of his Son , introducted by Lucian in these words : O my sweet Son , thou art lost , thou art dead : Dead before thy day , and hast left me behind , of Men the most miserable . To Mourn after the Interment of our Friends , is a Manifest Token of true Love ; by it we express that Natural Affection we had to the departed , with a Christian-like Moderation of our Grief , whereby our Faith to God-ward is demonstrated . For as God has made us living , so hath he made us loving Creatures , to the end we should not be as Stocks and Stones , void of all kind and natural Affection , but that living and loving together , the love of the one should not end with the life of the other . Our all Perfect and Almighty Saviour Christ Jesus , wept over the Grave of dead Lazarus ( whom he revived ) whereupon the standers by said among themselves , Behold how he loved him . The Ancient Romans , before they were Christians , mourned nine Months , but being Christians , they used mourning a whole year , clothed in black for the most part , for Women were clothed partly in white , and partly in black , according to the diversity of Nations . These Examples considered , I observe that we , in these days , do not weep and mourn at the departure of the dead , so much , nor so long , as in Christian duty we ought . For Husbands can buy their Wives , and Wives their Husbands , with a few counterfeit Tears , and a soure Visage masked and painted over with dissimulation ; contracting second Marriages , before they have worn out their Mourning Garments , and sometimes before their Copemates be cold in their Graves . AN ACCOUNT Of the Death and last Sayings Of the most Eminent Persons , from the Crucifixion of our Blessed Saviour , down to this present time . FVneral Orations have been anciently used both within and without the Church , without among the Heathens , within among both Jews and Christians , David , 2 Sam. 1. 19. sets forth the Praise of Saul and Jonathan his Son ; The Beauty of Israel is slain upon his high places . And memorable is that Funeral Oration of Saint Jerom for his Paula , and her Daughter Eust●chium : And good reason since , not only Life but the Death of Saints is precious in God's sight ; let it be so in ours , if both the one and the other be spoken of , we ought not , nor can without Injury to the Pious Souls deceased , bury in silence those Ver●ues and Graces of God which were Eminently visible in their last Exit , not only for God's Glory who was Author , but also for Example and Com●ort of the Survivers : And how can we doubt ●hat the Sound of the Praises of the Godly , will ●ause the most Dissolute one time or another to ●ish , Oh that I might die the death of the righteous , ●nd that my latter end may be like his . For these holy Purposes , I design here to give you an account of the Death and last Sayings of the most Eminent Persons , from the Crucifixion of our Blessed Saviour , down to this present time . It was a Custom in the Primitive Times , to Transmit to Posterity what would be most Remarkabe and Exemplary to present as well as to future Ages : And I hope such Precedents will not appear unnecessary ; since Divine Authority informs our weak Judgment , that St. Luke made one Treatise of all that Jesus began to do and to teach , Acts 1. 1. Which blessed Pattern was fully delineated by that holy Apostle for our Imitation , and whose Holy Example we must endeavour to follow , if we expect to be his Disciples . It was the Wish and earnest Desire even of Dives when in Flames , That Abraham would send Lazarus to his Brethren to warn them of coming to that dismal place of Torment ; as we find it , Luke 16. for he conceived a Message from the Dead would operate more powerfully than the Arguments or Perswasions of the Living : And in this following Account , we may be said to allow you that which was denied to this Man , while we Treat you with a seasonable Banquet , Served up by Repentance , through the Grace and Mercy of God , even upon the Brink of the Grave . THE Death of Christ and his Apostles , &c. The Death of our Lord and Saviour JESUS CHRIST . NO sooner had our First Parents , by eating the Forbidden Fruit , forfeited their State of Happiness ; but the All-wise Creator , out of the Abundance of his Mercy and Goodness , found a means to rescue them and their Posterity , from the Power and Malice of Satan , and gave them a Promise , That the Seed of the Woman should break the Serpent's head , Gen. 3. 15 , All which was fulfilled by our blessed Lord and Saviour . The Son of God , and Second Person in the Trinity , was born of the Virgin Mary , and made Man , whose Birth and Glorious Triumph over Death , the Grave , and Hell , the Patriarchs and Prophets ●ll along had foreseen . After our Blessed Saviour , that Glorious Son of ●ighteousness , had run his Course , he undertook ●o satisfie his Father's Justice , by making a Pro●itiatory Sacrifice for the Sins of lost and undone ●an , and suffered himself to be Tempted , Be●●ayed , Scourged , Spit upon , Reviled , Crowned ●ith Thorns , and lastly , submitting even unto the ●eath of the Cross ; all which had been exactly ●●etold by the Prophets . Though it happened not after the common manner , but was attended with such dismal Darkness , and terrible Earthquakes . Insomuch , that a Heathen Philosopher at that Instant declared , That either the God of Nature suffered , or the World was at an end . But he could not long rest under the power of the Grave , but as a Victorious Captain , breaking the Bonds of Death , he led Captivity Captive , in spite of the Malice of his Enemies , who set a Guard upon him ; for as we have it , Matth. 28. 1 , 2 , 3 , 4 , 5 , 6. In the end of the Sabbath , as it began to dawn towards the first day of the week , came Mary Magdalene and the other Mary , to see the Sepulchre , and behold there was a great Earthquake , for the Angel of the Lord descended from Heaven , and came and rolled away the Stone from the door , and sat upon it , his Countenance was like Lightning , and his Raiment white as Snow , and for fear of him the Keepers did tremble , and became as dead men , and the Angel answered and said unto the women , fear ye not , for I know that ye seek Jesus that was crucified , he is not here , but is risen as he said , come see the place where the Lord lay . The Death of St. PETER . WHen he was at Rome , he Prophesied the Destruction of Jerusalem , and the Jewish Nation by Vespasian : But about that time the Persecution growing hot against the Christians , especially upon Nero's return from Achaia in great Pomp , he , at that time resolving to glut himself with Innocent Blood , caused several thousands of the Christians to be shut up in Prisons , and among●● the rest St. Peter , for whose Preservation the Prayers of the Christians were still put up to Heaven many of the chief of them , who could gain Acce●● perswading him earnestly to make his escape , alledging , that the preservation of his Life would be very useful to the Church . The which ( after many denials ) he attempted by getting over the Wall , which being effected , and coming to the City Gate , is there said to meet our Lord , who was entring the City , when knowing him , he asked him , Lord , whither art thou going ? from whom he received this Answer , I am come to Rome to be Crucified a second time . By which Answer , St. Peter apprehending himself to be reproved for endeavouring to fly that Death which was allotted him , and that our Saviour meant he was to be Crucified in his Servant , he returned again to Prison , and delivered himself to the Keekper , and so continued till the Day of his Execution with great chearfulness . Having Saluted his Brethren , and especially St. Paul , who was at that time his Fellow-Prisoner , he was led to the top of the Vatican Mountain , near the River Tiber , about three Furlongs without the City , and there Crucified with his Head downwards ; it being his own desire so to die , alledging that he was unworthy to suffer after the same manner that his Lord and Master had suffered ; and so having run the race that was set before him , he ( undoubtedly ) obtained the reward laied up for him in the Highest Heavens . The Death of St. PAUL . HOW long St. Paul continued in Prison after he had received Sentence to die , is uncertain ; but the Day of his Execution soon came ; but what his preparatory Treatment was , whether he was Scourged , as Malefactors were wont , in order to their Death , is not known . As a Roman Citizen , by the Valerian and Porcian Law , he was exempted from any such Ignominious and Infamous Punishment , though by the Law of the Twelve Tables , Notorious Malefactors Condemned by the Centuriate Assemblies , were first to be Scourged and then put to Death . And as Baronius informs us , That in the Church of St. Mary , beyond the Bridge in Rome , two Pillars are yet to be seen , to which St. Peter and St. Paul were Bound and Scourged before their Executions . As our Apostle was led to Execution , he is said to have Converted three of the Souldiers who Guarded him ; which the Emperour hearing , commanded that they should be put to death : St. Paul being come to the place appointed for his Execution , which was near the Aquae Salviae , three Miles from Rome , after he had exhorted such as came ●o see his Tragedy , to Repentance , and recommended his Spirit into the hands of his blessed Lord and Master , he kneeling down , had his Head stricken off with a Sword. St. Chrysostom declares , That his chearful submitting to Death , and his constant Courage till the last , was a means not only to Convert his Executioner , but several others , who afterwards suffered Martyrdom for the Faith of Christ . He was Executed , as far as can be gathered , in the Sixty eighth . Year of his Age. And thus the great Apostle , after he had Preached the Gospel to the Gentiles , and either in Person , or by his Epistles , visited most of the known World ; and , as Theodoret tells us , in the Isles of the Sea , ( whereby he undoubtedly means Britain ) he received first the Crown of Martyrdom . He was Buried in via O●●iensis , about two Miles from Rome , Over whose Grave , about 318 Years after Constantine the Great , at the request of Pope Sylvester , built a stately Church , and endowed it with many rich Gifts and Priviledges . The Death of St. ANDREW . VVHen he was Condemned , the Pro-Consul ordered him to be Scourged ; and as he was going to be Crucified , the People cried out , He was a just and good man ; yet he was fastned upon the Cross with Ropes , that he might be the longer dying ; the Cross being two Beams set in the fashion of the Letter X. From this Cross , after he was fastned to it , he Preached to the People for the space of two Days ; and by his admirable Patience , Courage , and Perseverance , Converted many to the Faith , During his hanging there , great sute was made to the Pro-Consul for his Life , but our Apostle desired them not to Intercede for him . For that he was greatly desirous to be dissolved , and to be with Christ . Praying earnestly to Heaven , that he might at that time finish his Race , and be crowned with Martyrdom : And so it happened , for he there gave up the Ghost . After which , his Body being taken down , was Embalmed at the Command of Maximilia , whom he had Converted , and afterwards laied in a stately Tomb prepared for that purpose , where it continued till the time of Constantine the Great , and was at his command brought to Constantinople , and buried there in the great Church which he had founded to the Honour of the Apostles . The Scots for many Ages past , have had such Veneration for him , that they Stiled him the Patron of their Country , bearing his Cross in their Standard . The Death of St. JAMES . A Short time after his Imprisonment , Sentence of Death was passed upon him ; and as he was led to the Place of Execution , according to Clemens Alexandrinus , the Souldier or Officer who Guarded him to the place of his Martyrdom ; or as Suidas will have it , his Accuser being Convinced , by the Courage and Bravery of the Apostle , in his chearfully going to his Death , came and fell down before him , asking Pardon for what he had done , upon which the blessed man raised him from the Ground , embraced and kissed him , saying , Peace my Son , peace be to thee , and a pardon of thy faults : Whereupon , before all the Assembly , he openly confessed his Conversion , declaring the Christian Faith to be the only means of Salvation ; declaring , that he was ready to die for the same , which accordingly he did , they being both Beheaded at the same time . As for the Body of our Apostle , it being Interred near Jerusalem , was from thence brought into Spain , and there said to do many Miracles ; but what Credit is to be given to that , I leave to the Reader 's Judgment . The Death of St. JOHN . HE died , said the Arabian , ( as Kirsten has it in the Lives of the Four Evangelists ) in the expectation of his blessedness ; from which he infers , that he died peaceably , and not a violent Death ; although Theophylact and others , do conceive that he died a Martyr . Many there are likewise who have cherished a fond Opinion , that he never died , but rather that sleeps in his Grave ; alluding to the words of our Saviour upon Peter's enquiry , If I will that he tarry till I come , what is that to thee ? John 21. 23. Others say , that having commanded his Grave to be dug ▪ he went into it , and ordered such as went with him to fasten down a great Stone upon the same , and come the next Morning and look into it , which they did , and found nothing there but the Grave-cloaths ; from which , as Nicephorus relates , they concluded he was Ascended , he having intimated some such thing before his lying down . The Death of St. PHILIP . THis Apostle was seized and carried to Prison ▪ and being Sentenced , he was cruelly Scourged , and hanged by the Neck against a Pillar ; though some would have it , that he was Crucified ; but however , during the Execution , such a terrible Earthquake happened , that the Earth began to open , so that the affrighted people cried to Heaven for Mercy , upon which it instantly staied . The Apostle being dead , his Body was taken down by St. Barnabas , his Companion in the Ministery of the Gospel at that time , and Mariamne St. Philip's Sister , who bore him Company in all his Travels : After they had taken him down , they decently Interred him , and when they had confirmed the people in the Faith of Christ , they departed thence . The Death of St. BARTHOLOMEW . HIS Sentence was to be Crucified , and when the Day of Execution came , he went chearfully to embrace his Death , Comforting and Exhorting his Profelytes to keep stedfast in the Faith and Doctrine that they had received , which was able to make them wise unto Salvation : and so continued to instruct them to the last moment of his Life . Several there are that affirm he was Crucified with his Head downwards , and that he was fleied alive ; which cruel usage , as Plutarch relateth , was common in that Country . After his Death , his Body was removed to Darus , a City in the Borders of Persia , from thence to Beuevent in Italy , and from thence to Rome . The Death of St. MATTHEW the Evangelist . WE find in an ancient Author , that he suffered Martyrdom at Naddabar , a City of Aethiopia , but what kind of Death he died , is not mentioned ; and as Dorotheus reports , he was Buried at Hierapolis . During his Lifetime , he was a great Assertor of the true Religion , a Contemner of Worldly Treasure , which is evident by his leaving so gainful a Calling to follow our Saviour : As for his Humility , he exceeded many of his Fellows , which may well be observed in his Writings , where he gives them the Pre-eminency : His Age at the time of his Death is not certainly known ▪ though some are of Opinion he died in the Seventy Year , & ● . The Death of St. THOMAS . THE Brachamans or Heathen Priests , were so enraged against St. Thomas , that they sought always to destroy the Apostle , as hoping by that means to extirpate his Doctrine , which by being embraced on all hands , had near spoiled their Trade : So that one Day when he was praying alone in a solitary place , they came upon him with Stones , Darts and Spears ; and having grievously wounded him , one of them run him through the Body with a Spear : His Body being taken up by his Well-willers , was Buried with great Solemnity in the Church that he had built , which was afterwards greatly enlarged . The Death of St. JAMES . HE was took up by force and thrown down from the Battlements ; notwithstanding which Fall , He reared himself upon his Knees and prayed for them , the which whilst he was doing , such Villains as they had appointed for that purpose , fell upon him with Clubs and Stones , till one among the rest , ( notwithstanding the entreaty of many to save his Life ) with a Fuller's Club beat out his Brains , and by that means gave his Soul a passage to the Eternal habitations of Bliss and Joy that fade not away . He died in the Ninty fourth year of his Age , and Twenty four after Christ's Ascension , to the grief of all good men ▪ Gregory Bishop of Tours informs us , that he was buried upon Mou●t Olivet , in a Tomb which he had caused to be erected during his Life : In which ●e had buried old Simeon and Zacharias , though Hegesippus will have it , that he was buried near the Temple in the place where he was Martyr'd , and that there being a Monument erected for him , it continued there for many years after . The Death of SIMEON the Zelot . THE Devil that great Enemy of our Salvation , stirred up the Multitude to persecute him , whose barbarous rage in a short time after Crowned him with Martyrdom ; as not only Dorotheus and Nicephorus affirm , but also expressed in the Menologies , where we are informed that St. Simeon went at last into Britain , and having enlightned the Minds of many with the Doctrine of the Gospel , he at length was Crucified by the Infidels , and buried there , but as to any particular place of his Burial no mention is made . Some there are who tell us , that after he had Preached the Gospel in Aegypt , he went to Mesopotamia , where meeting with St. Jude , they journeyed together into Persia , where having planted the Gospel , they were both Crowned with Martyrdome . The Death of St. JUDE . NIcephorus tells us , that after all he came t● Edessa , where A●garus was Governour , an● where the other Thaddaeus who was one of the Seventy , had been before him , and there perfecte● what was begun ; and having by his Preaching an● Miracles established the Gospel , he died a peaceable and quiet Death . But Dorotheus affirms th● he was slain at Berytus , and buried there in a stately Tomb , although by the General Consent of the Latin Church , he went Preaching the Gospel in Persia , where after he had brought many over to the Faith , and established the Christian Religion there for many years ; he at last was for his reproving and strongly opposing Idolatrous and Diabolick Devices of the Magi , by their procurement cruelly put to Death . The Death of St. MATTHIAS the Apostle . HE was treated with all manner of Rudeness and Inhumanity ; from whom for all his Pains and Labour , about saving their Immortal Souls , and directing them in the way to everlasting Life , he was at last Marty'd by them , Anno Christo 59 , or as others will have it , 64. The manner of his Death is uncertain , though Dorotheus reports , he was Martyr'd at Sebestople , near the Temple of the Sun , ( past doubt for reproving their Idolatrous Worship , in Adoring the Creature instead of the Creator ) and was buried there . Another account we have , that he was seized by the Jews as a Blasphemer , and after being stoned , was beheaded . When as the Greek Offices , seconded by several Breviaries , relate , that he was hanged upon a Cross : And farther 't is said , that his Body was for a long time kept at Jerusalem , and conveyed thence to Rome by Aelen , Mother to Constantine the Great , where some Bones , said to be his , are shewed with great Veneration to this day . The Death of St. MARK . WHilst St. Mark was intent at Divine Worship , the barbarous Multitude broke in upon him , and fastning Cords about his Feet , dragged him through the Streets in a most inhumane manner , so that his Flesh was torn off by the Cragginess of the way ; not being satisfied with this , they cast him into a Prison near the Sea , where he was comforted in his Agony by a Divine Apparition . The next Morning they drew him forth , till by the extream effusion of Blood his Spirits failed , and he gave up the Ghost ; after which , as Metaprastus adds , they kindled a large Fire and burnt his Body ; the remains of which being preserved by such as he had Converted to the Christian Faith , were deposited in the place where he was wont to Preach , and such part of him as remained , was afterward carried to Venice , and there kept in a Church built to the Honour of that Evangelist , being one of the stateliest Piles now extant in Europe . The Death of St. LUKE . SOme there are that say , he died a Natural Death ; but Nasianzen , and Polinus Bishop of Nola , with some others , affirm , that he received the Crown of Martyrdom . Nicephorus gives us this following account , viz That Saint Luke coming into Greece , successfully Preached the Gospel , Baptizing many Converts into the Christian Faith , and working many Miracles ; till at last a party of Infidels ( encouraged by their Priests , whose Idolatrous Worship the Evangelist sharply reproved ) fell at unawares upon him , and sorcibly dragged him to the place of Execution , where not having a Cross in readiness , they hanged him upon an Olive-Tree , in the 80th Year of his Age. But certain it is that he was put to Death ; some affirm that his Body was at the Command of Constan●ine the Great , or his Son Constantius , brought to Constantinople , and there solemnly Interred in the great Church , Founded there to the Honour of the Apostles . THE DEATHS OF THE Primitive Fathers . The Death of IGNATIUS . IGnatius was born Twelve Years before the Crucifixion of our Saviour , having with his Eyes beheld him in the Flesh ; he being , as many think , one of those little Ones that our Saviour commanded his Disciples to suffer to come unto him : Nay , some affirm , that it was he whom our Blessed Lord set in the midst of his Disciples , when they contended about Superiority . However , he was indued with a more than ordinary Portion of the Divine Spirit , and succeeded St. Peter in the Pastorship of the Church of Antioch , where he laboured diligently in the Ministry of the Gospel , Converting and Confirming many to the Christian Faith , being a great opposer of the Heresies or Erroneous Opinions that had sprung up in the Church . When the day of his Martyrdom came , he chearfully said , I am Gods Corn , when the wild Beasts have ground me to powder with their Teeth , I shall be his white ▪ Bread. He suffered Martyrdom the 11th . year of Trajan , being , as many of the Ancients affirm , Torn to pieces by wild Beasts in the Theatre to make the Tyrant sport . And thus ended the Life of this good Man , who upon many occasions was wont to say , My Love is Crucified , meaning either Christ the Object of his Love , or that his darling Sins and Affections to the World were Crucified ; and in another place he declares , that he beheld the Lord after his Resurrection before he Ascended . He used to say , That there is nothing better than the peace of a good Conscience . Of Patience , Other Graces are but parts of a Christians Armour ; as the Shield of Faith , the Sword of the Spirit , &c. But Patience is the Panoply or whole Armour of the Man of God. The Death of POLYCARP . HIS Enemies thirsted after his Blood , and there ▪ upon desired the Proconsul that he might be thrown to the Beasts ; but he alledging the time for the Game of Beasts was past , they prayed that he might be exposed to the Flames , to which last he consented ; and thereupon the multitude led him away , crying , This is the Doctor of Asia , the Father of the Christians , the Overthrower of our Gods , who hath taught many , that our Gods are not to be Adored . Every one of them fetching Wood from their Shops and Houses . When the Pile was reared , the Holy Man put off his Apparel , being assisted therein by the Faithful Christians , that came to take their last Farewel of him , striving to touch his Body , as accounting it no small Honour . VVhen he was naked , the Infidels offered to nail him to the Stake ; but he desired them to forbear , saying , Suffer me even as I am , for he that has given me strength to come to this Fire , will give me patience likewise to persevere therein , without your fastening me with Nails . He died Anno Christi 170. In the midst of the Fire , he said this Prayer . O God , the Father of thy beloved Son Jesus Christ , through whom we have received the Knowledge of thee : O God , the Creator of all things , upon thee I call , thee I confess to be the true God : Thee I glorifie , O Lord receive me , and make me a Companion of the Resurrection of thy Saints , through the Merits of our great High-Priest , thy beloved Son Jesus Christ ; to whom with the Father , and God the Holy Ghost , be all Honour and Glory for ever , Amen . The Death of DIONYSIUS AREOPAGITA . HE was Condemned to be Beheaded ; the which to put him to greater Torment , was done with a blunted Sword , on the top of the Mount without the City , where kneeling he said with an Audible Voice , O Lord God almighty , thou only begotten Son , and Holy Spirit ; O Sacred Trinity , which art without beginning , and in whom there is no division , receive the Soul of thy Servant in peace , who is put to death for thy Cause and Gospel . After which he submitted his Head to the stroaks of the Executioner ; Suffering Anno Christi 96 , and of his Age 110. The Death of JUSTIN Martyr . AFter his having painfully preached the Gospel in many Countreys , he came to Rome , where he had many Contests with the Philosophers and Sages ; and was at last by the procurement of one Crescens , Condemned , and accordingly Beheaded , Anno Christi 139. and as Epipharius has it , under the Reign of Adrian , some time before he Prognosticated his death . So sell this Faithful Labourer in Christ's Vineyard . He used to say , That which the Soul is in the Body , that are Christians in the World : For as the Soul is in , and not of the Body , so Christians are in , but no part of the World. And also , It is best of all not to sin ; and next to that . to amend upon the Punishment . Furthermore , That it is the greatest slavery in the VVorld , to be subject to ones Passions . The Death of IRENAEUS . THis Holy Man being taken , with several of his chief Friends , they were led to the top of a Hill , on which were placed Crosses on one Hand , and Idols on the other ; and they put to their Choice , either to embrace the Idols , and Live , or be Crucified : Upon which , they joyfully chose the latter , suffering Martyrdom Anno Christi 182. and of Irenaeus his Age 60 , o● as some will have it , 90. He compared the Hereticks and Schismaticks to Aesop's Dog , that lost tbe Substance of Religion , whilst they gaped too earnestly after the Shadow . Concerning the Vanity of Earthly things , he said , VVhat profit is there in that Honour , which is so short-lived , as that perchance it was not Yesterday , neither will be to Morrow ? And such Men as labour so much for it , are but like Froth , which though it be uppermost , yet it is unprofitablest . The death of TERTULLIAN . HE died Anno Christi 202. and of his Age 63. He used to say of Repentance , If thou be●st backward in thoughts of Repentance , be forwards ▪ in thoughts of Hell , the burning flames whereof , only the tears of a penitent Eye can extinguish . Of Satans Power , If the Devils without Christ leave , had no power over the Gadarens Swine , much less have they power over Gods own Sheep . Of Faith , We should not try Mens Faith by their Persons , but their Persons by their Faith. Of forgiving Offences , It 's in vain to come to the God of peace , without peace ; or to pray for the remission of our Sins , without forgiving others . We must not come to make an Atonement with God at his Altar , before we have made an Atonement with our Brother in our Hearts . The Last Sayings of CLEMENS ALEXANDRINUS . AFter the death of Pontenus , Clemens succeeded him in that Office , from whence he received the Name of Alexandrinus . He was Famous for all manner of Learning , and was ordained Presbyter in Alexandria , where he propagated the Christian Faith. His Sayings were these : Such as adorn themselves with Gold , and think themselves bettered thereby , are worse than Gold , and not Lords o● it , as all that have it ought to be . Out of the depth and bowels of the Earth , hath God discovered and shewed Gold unto Men ▪ and they have made it the occasion of all Mischief and Wickedness . Gold to many Men is much dearer than their Faith and Honesty : And the love of it makes Man so Covetous , as if they were to live here for ever . The Death of ORIGEN . HE died in the Reigns of Gallus and Volusianus Anno Christi 220. and of his Age 69. Concerning Gods Providence , he used to say That Gods Providence hath ordained all things for some end and purpose He made not Malice , and though he can restrain it , yet he will not ▪ for , if Malice were not , Vertue would not have ● Cont●a●● , and so could not shine so clear . Fo● the Malice of Joseph's Brethren was the Mean● whereby God brought about many admirable works of his Providence , The death of St. CYPRIAN . CYprian said to his Executioner , Do whatever shall be in thy power ; and thereupon he putting off his Cloaths , delivering them to his Deacons , bidding them give ●is Executioner five Twentypieces of Gold for the kindness he was to do him , to express he freely forgave him . Then pulling a Vail over his Eyes , he kneeled down and had his Head smitten off with a Sword , suffering Martyrdom for the Testimony of his Lord and Master , Anno 259. and in the 70 year of his Age , as some have it . He used to say of Charity , Let no● that sleep in thy Treasury that may be profitable ●o the Poor . Of the Heart and Tongue ; Two things never wax old in Man : The Heart ever imagining new Cogitations ; the Tongue ever uttering the vain Conceptions of the Heart . Of Resignation That which a Man must necessarily part with , it 's Wisdom for a Man to distribute it fo , that God may Everlastingly reward him . Of Pride , Women that Pride themselves in putting on Silk and Purple , cannot lightly pu● on the Lord Jesus Christ . Again , They which Colour their Locks with Yellow and Red , begin betimes to Prognosticate of what Colour their Hair shall be in Hell. Again , They which love to paint themselves in this World , otherwise than God Created them , may justly fear , that at the Resurrection their Creator will know them . Of Alms-deeds , He that gives an Alms to the Poor , offers a sweet-smelling Sacrifice unto God. Of Injuries , All Injury of Evils present is to be neglected , for the hope of good things to come . Twelve Attributes ( he said ) was in the Life of Man , viz. A Wise Man without good works ; an Old Man without Religion ; a Young Man without Obedience , a Rich Man without Alms ; a Woman without shamefac'dness ; a Guide without Vertue ; a Contentious Christian ; a Poor Man that is Proud , a King that is Unjust ; a Bishop that is Negligent ; People without Discipline ; Subjects without Law. The Last Sayings of ARNOBIUS . HE was a Famous Professor of Rhetorick in Sicca , a City in Africa ; after his Conversion he applied himself to some Bishops with great earnestness , to be Baptized and admitted into the Church . When he was Master to Lactantius he used this Expression , That Persecution brings Death in one hand , and Life in the other , for while it Kills the Body it Crowns the Soul. He lived under Dioclesian , between 300 and 330. The Death of EUSEBIUS . HE lived to a good old Age. for the most part in Peace and Tranquility ; Dying Anno Christi 340. He used to say , That Moses wrote the Old Law in dead Tables of Stone , But Christ writ the perfect Documents of the New Testament in Living Souls . The Death of LACTANTIUS . HE was a Man of great Parts , both Morally and Divinely Wise ; he was always Liberal , for whatsoever he received , he again distributed it to such as were in want ; insomuch , that notwithstanding the many Rich Presents he received at the hands of the Emperor , he died very Poor . He used to say of Piety , That Godliness always enriches the Possessor . The Death of ATHANASIUS . AFter all the Storms that were raised up against him , he died in peace at Alexandria , Anno Christi 375 ; having been Bishop of that See 46 years , during which time he had been in many great Perils and Hazards of his Life ; for not only Bishops , but Emperors and Nations sought his Destrustion : But God delivered him out of their hands , to the Glory of his Name ; for his only trust was in God alone , which caused him often to say , Though Armies should Encamp a●out me , yet I would 〈…〉 fear . The Death of HILARIUS . HE Travelled to Italy and France , instructing the Bishops in those parts in the Catholick ●aith : He was very Eloquent , and wrote many Treatises in Latin , also Twelve Books of the Trini●● , Expounding the Canon , containing the Clause 〈…〉 One Substance , being of sufficient proof against the Arrians . He died under Valentinian and Valence , Anno 355. The Death of CYRILLUS . IN the midst of all his Affictions , he kept his resolution to die in the Faith. He used to say , concerning the benefit of Hearing ; Some come to Church to see Fashions , others to meet their Friends ; yet it 's better to come so , than not at all : In the mean time the Net is cast out , and they which intended nothing less , are drawn into Christ , who catches them , not to destroy them , but that , being dead , he may bring them to Life Eternal . He died Anno 365. The Death of EPHREM SYRUS . HE died Anno 404. He used to say , concerning Perseverance ; The resolute Traveller knows that his Journey is long , and the way dirty , yet goes on in hopes to come to his House : So let a Christian ▪ ( though the way to Heaven be narrow , though it be se● with Troubles and Persecutions ) yet let him go on , till he has finished his Course with Joy ; for Heaven is his Home . Concerning the Soul , he used to say , ` He that feasts his Body and starves his Soul , is like him that feasts his Slave , and starves his Wife , He died Anno 404. The Death of BASIL . B●sil died at Caesarea , when he had sat Bishop there eight years , departing this Life , Anno Christi 370. At his departure he uttered these words , Into thy hands , O Lord , I commend my Spirit . He used to say of Self-knowledge , To know thy Self is very difficult : For as the Eye can see all things but it self , so some can discern all faults but their own . Of Love , Divine Love is a never-failing Treasure ; he that hath it is Rich , and he that wanteth it is Poor . Of the Scriptures , It 's a Physicians Shop of Preservatives against Poysonous Heresies : A pattern of profitable Laws against Rebellious Spirits : A Treasury of most costly Jewels against Beggarly Elements : And a Fountain of most pure Water , springing up to Eternal Life . The Last Sayings of GREGORY NAZIENZEN . IN his Minority he joined Studies with Basil , and accompanied him to Athens and Antioch , where he became an Excellent Orator . There is so much Perfection in all his Writings , and such a peculiar Grace , that he never tires his Reader ; but he always dismisseth him with a thirst after more . Concerning P●eaching , he used to say , That in a great multitude of people of several Ages and Conditions , ( who are like a Harp with many Strings ) it is hard to give every one such a touch in Preaching , as may please all , and offend none . He lived under Theodosius , Anno 370. The Death of EPIPHANIUS . VVHen he found himself Sick , he said to his Friends , God bless you my Children , ●or I shall see you no more in this Life . He died Aged 115. He used to say , this was his Antidote against Hatred : That he never let his Adversary sleep ; not that he disturbed him in his sleep , but because he agreed with him presently , and would not let the Sun go down upon his Wrath. The Death of AMBROSE . AFter Ambrose had sate Bishop about Sixteen years , Death summoned him to lay down this troublesom Life , for a Life more lasting : Before his Death , he resolved to provide a Shepherd for his Flock , and for that purpose sent for one Simplicianus , and ordained him Bishop in his stead after having given many Godly Exhortations t● such as were about him , he gave up the Ghos● dying in the third Year of Theodorus , Anno Christ 397. He used to say of Repentance , When Gold 〈…〉 offered to thee , thou usest not to say , I will come again to morrow and take it , but art glad of present possession : But Salvation being proffered 〈…〉 our Souls , few Men haste to embrace it . He used to say of true Charity , It is not much to be enquired how much thou givest , with what Heart : It 's not Liberality , when the takest by Oppression from one , and givest it to another . Of Conscience : A clear Conscience should not regard slanderous Speeches , nor think that they have more power to Condemn him , than his own Conscience hath to clear him . The Death of GREGORY NISSEN . HE lived under Constantins , Julian , Jovian , Valentinian , Valence , Gratian , and Theodosius the Great : He was President in the Council of Constantinople , against the Macedonian Hereticks , 492. Amongst his Similitudes , he compared the Userer , to a Man giving Water to one in a Burning Fever , which proves prejudicial : So the Userer , though he seems for the present to relieve his Brother , yet afterwards he torments him . This Character he also gave the Userer : He loves no Labour , but a Sedentary Life : A Pen is his Plough ; Parchment his Field ; Ink his Seed ; Time is the Rain to Ripen his greedy desires ; his Sickle is calling in his Forfeitures ; his House the Barn where he Winnows his Clients ; he follows his Debtors as Eagles and Vultures do Armies , to prey upon dead Corps . Again : Men come to Userers as Birds to a heap of Corn ; they covet the Corn , but are ca●cht in the Nets . He died under Valentine and Valence . The Death of THEODORET . HE died in the Reign of Theodosius Junior , not with Age , but hard Studies . He used to say , That the Delights of the Soul are to know her Maker ; to consider his Works , and to know her own Estate . The Death of HIEROM . HE died Anno Christi 422 , and of his Age 91. He wrote many large Volumes , being a Man of singular Chastity , of great Wit , slow to Anger , aud in Learning exceeding most of his Time. His usual Prayer was , Lord , let me know my self , that I may the better know thee , the Saviour of the World. An Excellent Saying he had of Christian Fortitude : If my Father was weeping on his Knees before me , my Mother leaning on my Neck behind , my Brethren , Sisters , Children and Kinsfolks , howling on every side to retain me in a single Life , I would sling my Mother to the ground , run over my Father , despise all my Kindred , and tread them under my Feet , that I might run to Christ . Of Chastity ; That Woman is truly Chaste , that hath liberty and opportunity to Sin , and will not . Of Vertue ; All Vertues are so linked together , that he that hath one hath all ; and he that wants one wants all . In all his Actions he ever fansied this sound in his Ears , Arise ye Dead , and come ●● Judgment . The Death of CHRYSOSTOM . THE exact year of his death I find no where set down , but that he flourished in the 〈…〉 shoprick of Constantinople , Anno Christi 400 , is 〈…〉 certain . He used to say of Lust : As a great shower of Rain extinguisheth the force of Fire ; so Meditation of Gods Word , puts out the Fire of Lust in the Soul. Of the danger of Riches : ` As a Boat over-laden sinks , so much Wealth , drowns Men in perdition . Of Love ; A Bulwark of Adamant is not more Impregnable then the Love of Brethren . Of Temptations ; The Devils first Assault is violent , resist that , and his second will be weaker ; and that being resisted , he proves a Coward . The Death of AUGUSTIN . HE died Anno Christi 430 , of his Age 75 , and of his Ministry 40. He was a Man of a Charitable Disposition , very sparing in Diet , and a hearty Lover of all good Men. His Table was more for Disputation , than for Revelling ; and had Engraven upon it , He that doth love an absent Friend to jeer , May hence depart , no room is for him here . He Collected together several Precepts of a Christian Life , which whoever perused it , might see their Duty ; this he called , A Looking-glass . His usual Wish was ; That Christ when he came , might find him either Praying or Preaching . When the D●na●ists upbraided him of Levity in his Minority ; Look ( said he ) how much they blame my former faults , by so much the more I commend and praise my Physicians . He used to say of Marriage ; Humble Marriage is better than Proud Virginity . Of Death ; There is nothing that more abateth Sin , than the frequent Meditation of Death ; he cannot die ill that lived well ; and seldom doth he die well , who lived ill . Of Christian Thoughts ; A Christian at home in his House must think himself a Stranger ; and that his Countrey is above . Of Riches ; If Men want Wealth , it is not to be unjustly gotten ; if they have it , they ought by good Works to lay it up in Heaven . He so admired the Seven Penitential Psalms ; that he had them hung up in great Letters within his Bed-Curtains , that so he might depart in the Contemplation of them . The Death of CYKIL of Alexandria . HE was Famous for Wit , Eloquence , and Piety . Concerning Charity he used to say , 'T is the best way for a Rich Man to make the Bellies of the Poor his Barn , and thereby to lay up Treasure in Heaven . Of Modesty ; Where the Scripture wants a Tongue of Expression , we need not lend an Ear of Attention ; we may safely knock at the Council-door of Gods Secrets ; but if we go further , we may be more bold than welcome . He lived under Theodosius Junior , and died Anno 448. The Death of PETER CHRYSOLOGUS . HE was a Man of an Excellent Wit , and by his Example and Ministry , wrought upon many Souls . He used to say of Charity ; Let not thy Care be to have thy hands full , whilst the Poors are empty ; for the only way to have full Barns , is to have Charitable Hands . And ; Vertues separated , are annihilated ; Equity without Goodness , is Severity ; and Justice without Piety , Cruelty . He lived under Martian the Emperor , having been Rishop above 60 Years . He died Anno 500. The Death of PROSPER . PRosper having ( under Martian ) continued 20 years in that Episcopal See ▪ he fell sick ; many of his Friends coming to v●●it him , and perceiving them to weep bitterly , he comforted them with these words , The Life which I have enjoyed ( said he ) was but given me upon condition to render it up again , not grudgingly but gladly ; for me to have stayed longer here might seem better for you , but for me it is better to be dissolved . So falling into fervent Prayer , he with great Alacrity resigned up his Spirit into the hands of his Creator ; dying Anno Christi 466. His usual Sayings was , of Conscience , That it was his utmost endeavour to keep a Conscience void of offence , towards God and Man. Of Vice ; Thou shalt neither hate the Man for his Vice , nor love the Vice for the Mans sake . Of Pride ; Consider what thou art by Sin , and shalt be in the Grave , and thy Plumes will fall ; for every proud Man forgets himself . Of Gods Secrets ; Those things which God would have searched into , are not to be neglected ; but those which God would have hidden , are not to be searched into ; by the latter we become unlawfully Curious , and by the neglect of the former , damnably Ingrateful . The Death of FULGENTIUS . WHen Fulgentius fell Sick , during which sickness , he behaved himself with wonderful Patience and Humility ; and when his Physicians told him a Bath would do well for the recovery of his Health , he answered , What tell you me of a Bath , can any Bath preserve the life of him who has run his natural course , that he shall not die ? and why perswade you me , now I am at the point of death , to abate of that rigor , which I all my life have used ? When having taken leave of those that came to visit him , and distributed what Money he had to pious uses , he yielded up the Ghost , dying Anno Christi 529 , and of his Age 65 , having sat Bishop 25 years . He used to say , If want of Charity be tormented in ▪ Hell , what will become of the Covetous ? In his greatest Suffering he would say , We must suffer more than this for Christ . The Death of GREGORY the Great . HE never could read these words , Son , remember that thou in thy Life-time receivedst thy good things , &c. without Horror and Amazement ; lest he by enjoying such Dignities and Honours , should lose his Portion in Heaven . He dyed Anno 605. The Death of ISIDORE . HE so wasted his Body with Labours , and enriched his Soul with Divine Contemplations , that he seemed to live an Angelical Life upon Earth . He used to say of a Guilty Conscience ; All things may be shunned , but a Man 's own Heart ; a Man cannot run from himself ; a Guilty Conscience will not forsake him wheresoever he go●s . Of the danger of Pride . He that begins to grow better , let him beware lest he grow proud , lest Vain-glory give him a greater overthrow than his former Vices . He dyed 675. The Death of Venerable BEDE . IN his Sickness he was wont to encourage himself with the words of the postle , Heb. 12. 6. Whom the Lord loveth he chasteneth , and scourgeth every Son whom he receiveth . And when he beheld some of his Scholars weeping over him , he comforted them with these words , The time is come , ●● my Creator pleaseth , that being freed from the Fl●●● ▪ I shall go to him , who made me when I was not , ou● of nothing . I have lived long , and the time of m● dissolution is approaching , and my Soul desireth to see my Saviour Christ in his Glory . And so gave up the ●host ▪ Anno Christi 735 , and of his Age 64. Some affirm , that whilst he was Preaching to his Congregation , a loud Voice was heard ( but from whence it came none could tell ) Well done , Venerable Bede . Upon his Tomb was found this Epitaph . Here lyes Entombed in these Stones , Of Venerable BEDE , the Bones . The Death of JOHN DAMASCENE . DAmascene having finished his Course , he yielded to Death , in certain hope of a Glorious Crown of Life and Immortality ; dying about the Year 750. He wrote many Books , but especially his Three Books of Parallels of the Holy Scriptures , and his Four Books of the Orthodox Faith. The Death of THEOPHILACT . HIS Chief Work was to reform the Churches , into which many Errors had crept , especially in Bulgaria ; so that continuing a Faithful Pastor for about three years , he then yielded up the Ghost , and exchanged for a better Life . He was a Man of great Patience ; Mild and Meek in all his Actions ; exceeding most of his time in Learning . He used to say , That comes forward in the World , goes back in Grace ; his Estate is miserable that goes Laughing to Destruction , as a Fool to the Stocks of Correction . The Death of ANSELM . HE used to say , That if he should see the shame of Sin on the one hand , and the pains of Hell on the other , and must of necessity chuse one , he would rather be thrust into Hell without Sin , than go into Heaven with Sin. A while after his return to England , he dyed , in the Ninth Year of King Henry the 1. Anno 1109. Aged 76. The Last Sayings of NICEPHORUS . HE was one of great Learning and Judgment . He wrote an Ecclesiastical History in Greek , and Dedicated it to Andronicus . He used to say , Christ asked Peter three times if he loved him ; not for his own Information , but that by his threefold Profession , he might help and heal his threefold denial of him . He lived under Andronicus Senior , 1110. The Death of BERNARD . HE lived with great applause , till the 63 year of his Age , when retiring to his Monastery , he fell sick , and calling all his Disciples about him , when he perceived them weep , he comforted them , saying , My Fatherly love moves me to pity you my Children , so as to desire to remain here ; but on the other side , my desire to be with Christ , draws me to long to depart hence ; therefore be of good comfort , for I submit to the will of our Heavenly Father , to whose protection I leave you . And thereupon he resigned his Spirit into the Hands of his Redeemer , dying Anno Christi 1153 , and in the Sixty third year of his Age. Upon entring the Church , at the Door , he usually said , Stay here all my Worldly Thoughts , and all Vanity , that I may entertain Heavenly Meditations . The Death of PETER LOMBARD . HIS usual Sayings were these , There is in us evil concupiscence , and vain desires , which are the Devils Weapons bent against our Souls , whereby when God forsakes us , he overthrows us with deadly Wounds . Let none glory in the Gifts of Preachers , in that they edifie more by them : For they are not Authors of Grace , but Ministers . The Instruction of words is not so powerful as the Exhortation of works ; for if they that teach well , neglect to do well , they shall hardly profit their Audience . He dyed on the 13th of August , 1164. and lyes Buried at Paris , and has this Inscription upon his Tomb : Here lyeth Peter Lombard , B. D. of Paris , who composed the Book of Sentences , and the Glosses of the Psalms and Epistles . The Death of Alexander Hales . HE was Born at Hales in Gloucestershire , carefully Educated , of an Excellent Wit , and very Industrious . His Sayings were , of Patience , A Soul patient when wrongs are offered , is like a Man with a Sword in one hand , and a Salve in the other ; who could wound , but will heal . Of Faith , What the Eye is to the Body , Faith is to the Soul ; it 's good for Direction if it be kept well : And as Flies hurt the Eye , so little Sins and ill Thoughts torment the Soul. Of Humility , An humble Man is like a good Tree ; the more full of Fruits the Branches are , the lower they bend themselves . He dyed Anno 1245. The Life of Bonaventure . TO keep himself imployed , he wrote the Bible over with his own Hand , and so well used it , that he could readily Cite all the material Texts by heart . After this he was made Doctor of Divinity , in which he continued for a considerable time doing all the deeds of Charity that lay in his power to perform , likewise perswaded others to do the like : So that at last , spent with tedious Studies , Nature decayed in him , and he falling sick , gave up the Ghost , dying Anno Christi 1274 , Aged 53 , and was Buried in a Stately Sepulchre in the Cathedral . The Death of Thomas Aquinas . VVHen any one offered him promotion , he was wont to say , I had rather have Chrysostom's Commentary upon the Gospel of St. Matthew . In all his Sermons he framed his Speech to the Peoples Capacities , and hated Vice in any , though he loved their Persons never so well . He dyed as he was going to the Council Summoned at Lyons , Anno Christi 1274. His usual Sayings were these , of Spending our Time , Make much of time , especially in that weighty matter of Salvation . O how much would he that now lyes frying in Hell , rejoice , if he might have but the least moment of time , wherein he might get God's favour ! Of Death , The young Man ha●h Death at his Back , the old Man before his Eyes , aud that 's the most dangerous Enemy that pursues thee , than that which marches up towards thy F●ce . Of Repentance , Remember that though God promises forgiveness to repentant Sinners , yet he doth not promise that they shall have to morrow to repent in . The Death of John Wicklif . HE was an English Man by Birth , descended of godly P●rents , who sent him to Morton College in Oxford , where he profited in Learning , and in a short time was Divinity Reader in the University , which he so well performed , that he obtained a general Applause from all his Auditors ; he was a Man of great Piety , often bewailing the vicious Lives of the Clergy . After all the Persecution and Malice of his Enemies , he dyed in peace , Anno Christi 1384. But after his Death many of his Famous Writings were burned by the Popish Clergy . The Death of John Huss . IN Degrading him they were so cruel as to cut the Skin from off the Crown of his Head with Shears , and to disannul the Emperors Letters of safe Conduct , they made a Decree , That no Faith should be kept with Hereticks . After which , they prepared for his Execution , and put a Cap upon his Head , painted with Devils ; the which he joyfully put on , saying , That since his Lord and Master w●re for his sake a Crown of Thorns , he would not disdain for his sake to wear that Cap : When he had put it upon his Head , a Bishop standing by , said , Now we commit thy Soul to the Devil ; but Huss lifting up his Hands and Eyes to Heaven , said , Into thy Hands Lord Jesus I commend my Spirit , which thou hast redeemed with thy most precious Blood. Then they Burnt his Books , at which he with a joyful Countenance said to the People , Think not good People that I die for any Heresie or Errour , but through the hatred and malice of mine Adversaries . As he lifted up his Face in Prayer , the Cap fell off , whereupon a Souldier put it on again , saying , He should burn with his Masters the Devils whom he had served . Then rising up , said , Lord Jesus assist and help me , that with a constant and patient mind , by thy most gracious help , I may bear and suffer this Ignominious Death , whereunto I am Condemned , for the preaching thy most Holy Gospel . As they were binding him to the Stake with a Chain , he said with a merry Countenance , That he would embrace that Chain for Christ's sake , who for his sake had been bound with a far worse . When the Fire was kindled , he began to sing with a loud Voice , Jesus Christ , the Son of the Living God , have mercy upon me : The which , after he had repeated three times , the flame stopped his Breath ; his Heart being afterwards found , they roasted it upon a Stake , and gathering up his Ashes , they cast them into the Rhine . He suffered Martyrdom , Anno Christi 1415. The Death of Hierom of Prague . HIS Enemies passed Sentence upon him , after which , they put a Paper about him , painted with red Devils , to make him odious to the People ; as likewise a Paper Mitre on his Head , which he took very patiently , saying , Our Lord Jesus Christ , when he suffered Death for me , did wear a Crown of Thorns upon his Head , and for his sake I will wear this Cap. As he went to the place of Execution , he sung Psalms , and coming to the place wh●re John Huss was Burned , he upon his Knees put up his Prayers to Heaven ; after a while they bound him to the Imáge of John Huss , Carved in Wood , which they had set up instead of a Stake , and there with admirable patience he sustained the sury of the Flames ; when at the giving up the Ghost , he with an Audible Voice said , This Soul of mine in flames of Fire set free , O! Christ my Saviour , now I offer thee . The Death of Martin Luther . FAlling Sick he soon grew exceeding weak , yet putting his trust in God , he supported himself to Comfort his Friends beyond measure : Insomuch that the day before his Death , he dined and supped with Melancthene and the rest of his Accomplices : But after Supper his Pain increasing , he retired to pray , and then went to Bed and slept till Midnight ; but being awakened by the Pain , and perceiving his Life near at an end , he called his Friends about him , and said , I pray God to preserve the Doctrine of the Gospel amongst us , for the Pope and the Council of Trent have grievous things in hand . After which , he prayed , and earnestly desired of God that he would defend his Church against the Pope , and all his Adherents . When he was about to die , Justus , Jonas and Caelius , bid him be constant and persevere in the Faith he had taught and held to the last : To which he answered , Yea , and soon after gave up the Ghost , dying Anno Christi 1546. He was a Man of great Temperance and Abstenence ; oftentimes had the Papists hired Ruffians to kill him , but they had never the power to do it ; the Devil one time appeared to him ( as he was walking in his Garden ) in the shape of a huge Boar , but he so flou●ed him that he soon vauished . He was wont to say , God would give Peace ▪ to Germany during his Life , but woe to them that should live after him . The Death of Zuinglius . ZVinglius being the sout●h time run in with a Spear , he fell down upon his Knees and said ; Well , they can kill the Body , but cannot kill the Soul. When the Soldiers came to strip the slain , Zuinglius was fonnd alive , lying upon his Back with his Eyes up to Heaven ; whereupon they asked him if he would have a Priest to Confess him , to which he answered , No ; they then bid him call upon the Virgin Mary , which he refusing , they thrust him in with a Sword , and so expired without setching a Groan ; as soon as they knew it to be him , they cut his Body in four pieces and burnt it , the next day his Heart was sound unperished by the Fire , tho' the rest of his Body was consumed . Before this Battel a Comet appeared , which he said Prognosticated his Death , and declared it openly in his Sermons , Fourteen days before he fell in Battel . He was slain in the year 1531. The Death of Oecolampadius . AN Ulcer broke cut in his Os Sacrum , that he was forced to keep his Bed ; and though all means was used for his Cure , he told 'em his Disease was Mortal , and said , I shall be presently with the Lord. Then putting his hand to his heart , said , Here is abundance of Light. Next Morning he repeated the 51 Psalm , and presently after said , O Christ save me , and so fell asleep in the Lord , Anno 1531. aged 51. The Death of John Frith . HE was condemned to be burnt as an Heretick . When ●e ▪ came into Smithfield , he with an undaunted Courage went to the Stake , no sooner fastened , but the fire was kindled . He continued till the last with such Constancy and Patience , th●t many were converted and began to pray to God to receive his Soul ; but Dr. Cook forbidding them , saying . They ought to pray for him no more than they would for a Dog , which uncharitable Expression made many blame him . He suffered Martyrdom , Aano Christi 1531. He wrote many Treatises , some were burnt during the Reigns of King Henry the Eight , and Queen Mary ▪ and some were saved by Providence , for on Midsummer-Eve , Anno 1626. A Cod-Fish being brought into Cambridge Market , when it was cut up , these Writings of John Frith were found in its Belly , wrapt in Canvas , which were afterwards Printed , to the rejoicing of all good Christians , viz. A Preparation for Death . A Preparation to the Cross . The Treasure of Knowledge . A Mirror to know your self . A Brief Instruction to teach one willingly to die , and not to fear Death . Which Treatises , preserved Providence , have no doubt pr● ▪ The Death of Thomas Bilney . HE Preached the Gospel , till the Bishop of Norwich imprisoned him , who would have persuaded him from his stedfastness ; but upon refusal he received Sentence of Condemnation . The day before his Execution , eating heartily , he said , I imitate those who have a ruinous House to dwell in , yet bestow cost as long as they may to hold it up . Then discoursing about Fire , he ●ut his Finger in the Candle , and said ; I find by Experience , that Fire is hot , yet I believe though the Stubble of my Body be wasted , my Soul will be purged . At his Execution the fire being kindled , he lift up his Hands , crying , Lord I believe ; ●o yielded up his Spirit unto God , Anno 1531. The Death of William Tyndal . THE English Merchants at Antwerp , hearing of his Imprisonment , became suitors for his Deliverance ; but Philips with his Money , prevailed beyond their Entreaties . Being at last brought to his Answer , although his Enemies could lay nothing to his Charge , yet the Attorney proceeded to condemn him , and delivered him to the Magistrates to execute him . When brought to the Stake , he cried with an audible voice , Lord open the Eyes of the King of England , then being strangled , fire was s●t to the Wood , and he consumed to Ashes , Anno Christi , 1536. Within a short time after , the Judgment of God overtook Phillips , who betrayed him , insomuch that he was eaten up with Lice . Death of Bertholdus Halerus . HE was born in Helvetia , 1502. and from his Child-hood much addicted to Learning . Several Disputations he held with the Helvetians , especially with Eccius the Pope's Champion . In his time Popery was extinguished in many places ; and sh●rly after he died with an immature Death , Anno 1536. aged 44. The Death of Urbanus Regis . ON Sunday ( in the Evening ) he complained of a pain his Head , yet was chearful and went to Bed ; early in the morning , rising out of his Bed , he ●●ll upon the Floor , and seeing his Wife and Friends mourning , he comforted them , and commended himself to his Maker , and within three hours he died . May 23. Anno 1541. He often desired God he might die an easie and sudden Death , wherein God answered his Desires . He wrote several Treatisss , which his Son Ernest digested together , and Printed at Norenburg . The Death of Caralostadius . HE underwent great Afflictions , by Printing some of his Books concerning the Lord's Supper ; the Senate of Zurick forbidding their People to read them ; but Zuinglius exhorted them first to read , and then to pass judgment on them ; saying , Caralostadius knew the Truth , but had not well expressed it . He went to Basil , where he taught ten years , and there died of the Plague , Anno 1541. The Death of Capito . HE went to several places ; as Str●●burg , where he met with Bucer , whose Fame spread so far , that the Queen of Navarre sent for 'em ; so that France oweth the beginning of her Reformation to Capito and Bucer . He was prudent , eloquent , and ●…dious of Peace ; the better part of his time he employed in Preaching , and giving wholsome Advice to the Churches ; at length returning home , in a general Infection he dyed of the Plague , Anno , 1541. aged 63. The Death of Leo Judae . HE Translated part of the Old Testament , out of the Hebrew ; but the work being so Laborious , and being Aged , he dyed before he had finished it , Anno. 1542. aged 60. Four days before his Death , sending for the Pastors of Zurick , he made a Confession of his Faith , concerning God , the Scriptures , the Person and Offices of Christ ; concluding , To this my Lord and Saviour Jesus Christ , my hope and my salvation , I wholly offer up my Soul and Body ; I cast my self wholly upon his mercy and grace , &c. And so recommended to God , the Senate and People of Zurick . The Death of George Spaladius . HE was born at Noricum , and brought up in Learning , especially in the knowledge of Humane Atrs ; wherein he profited so much , that the Elector of Saxony made him one of his Privy Council ▪ He continned in his Office till the time of his Death , which fell out , Anno. 1545. aged 63. He wrote many Treatises , but especially a Chronicle , from the beginning of the World to his time . The Death of Myconius . IN several Countries he preached the Gospel , sincerely , and purely , though to the hazard of his Life ; at last he fell into a Consumption , and wrote to Lutber , That he was sick , not to Death , but to Life ▪ He dyed Anno , 1546. aged 55. The Death of John Diazius . FInding he could not pervert his Brother Diazius from the Truth , he acted the Hypocrite , and told him , he was in love with his Doctrine ; then he would have persuaded him to go into Italy , Spain , Rome , and Naples , and there privately spread his Doctrine ; but John Diazius refusing , his Brother then took leave of him , in order to his Journey ; but privately he and the Cut. Throat stayed at a Village , and purchased a Hatchet of a Carpenter ; then going disguised , the Villain pretended to bring Letters from his Brother , which , whilst John was reading , the Executioner struck the Hatchet into his Temples , upon whicb he died immediately . The Murtherers were afterwards apprehended , but by the practice of Papists , who highly applauded the Fact , and to hinder the current of Justice , they pretended the Emperor would have the hearing of the Cause himself . Six years ●fter Alphonsus hanged himself about the Neck of ●is own Mule ; a fair reward for so foul a Fratri●ide . The Death of Gasper Cruciger . HE was a Man of great Learning , very Religious , and delighted much in Luther's Books and Do●…rine . He often contemplated the Foot-steps of God in ●ature , saying with St. Paul , That God was so near ●…to us that he might almost be felt with our Hands . ●onsidering the Vicissitude of Earthly Things , he ●…ten repeated this Verse . Besides God's love , nothing is sure , And that forever doth endure . In his sickness he caused his young Daughters to repeat their Prayers before him , and then himself prayed fervently for the Church , and those his Orphans ; concluding , I call upon thee with a weak , yet with a true Faith : I believe thy Promises , which thou hast sealed to me with thy Blood and Resurrection &c. He spent the few days which remained in prayer and Repentance , and so quietly ended his days , November the 16th . Anno 1548. aged 45. The Death of Matthias Zellius . HE was not only famous for Learning , but for other Christian Vertues : especially Modesty Temperance and Charity , having a special care of the Poor : for being invited to Supper by one of his Colleagues , and seeing much Plate was offended and went his way without eating : but afterward so far prevailed with him , that he sold his Plate and was more open-handed to the poor , he dyed 1548. aged 71. The Death of Vitus Theodorus . HE often disputed with his Papistical Adversaries and overthrew all their Arguments : at leng●● he was called to be a Pastor at Norimberg , his ow● Country , where he preached the Gospel with grea● Zeal and Eloquence , to the great Advantage of h●● Auditors : he dyed , Anno. 1549. The Death of Paul Fagius . FAgius died of a burning Feaver , or as some say , was poysoned by the Papists : so that Anno 1550. he was intombed at Cambridge , from whence , in the Reign of Q. Mary , the Papists ( having condemned him for a Heretick ) took his Bones and burnt them . The Death of Martin Bucer . IN his Sickness , Learned Men came to visit him , especially Doctor Bradford , who one day taking leave of him to go preach , told him he would remember him in his Prayers , whereupon Bucer with tears in his eyes , said , Cast me not off , O Lord , now in my old Age , when strength faileth me . A while after he said , He bath afflicted me sore , but he will never , never cast me off . Being desired to arm himself with faith , and a stedfast hope in God's Mercies against the Temptations of Satan , He said , I am wholly Christ's , and the Devil has nothing to do with me , and God forbid that I should not now have experience of the sweet Consolation in Christ . Then with a smiling Countenance gave up the Ghost , and was interred nobly by the King's Commandment : But in Q. Mary's time his Bowels being taken up , ●hey were burnt with Fagius's . He died Anno Chri●…i , 1550. The Death of Gasper Hedio . HE preached vigorously against Masses , Indulgences , and Auricular Confession ; and wrote many Books against them . What time he could spare from his Ministerial Function , he employed in writing Commentaries and Histories , until the year of his Death , which was , Anno 1552. The Death of Oswald Myconius . AFter the Death of Oecolampadius , he was made chief Pastor in Basil , where voluntarily laying down his Divinity Lectures ( upon some grudges the University had against him ; he inclining to Luther's Opinion , about the real presence in the Sacrament , ) he wholly applied himself to his Pastoral Office. He died , Anno 1552. aged 64. The Death of George , Prince of Anhalt . HE was a great Divine , Learned in the Law , and skilful in Physick ; he conferred with Camerari●● , about the mutation of Empires , their Period , and Causes ; about Heavenly Motions , and the effects of the Stars . The last Act of this Prince his Life expressed his Piety , using frequent Prayer for himself , and all the Princes of that Family ; he often pondered upon these Texts , God so loved the World , that he gave his only begotten Son , &c. No Man shall take my Sheep out of my Hands . Come unto ●● all ye that are weary and heavy laden , and I will give you rest . He died Anno 1557. aged 47. The Death of Justus Jonas . HE employed himself much in Disputations about Religion , in defence of the Truth , and in School Divinity . Several Churches were reformed by him , and committed to his charge . He was a Man of an excellent Wit , great Industry , and Integrity of Life , joined with Piety , and one whom Luther , and most of the famous Men of that Age , highly esteemed . He died , Anno 1555. aged 63. The Death of John Rogers . HE was hurried to Newgate . On the fourth of Febraary ; the Keeper told him he must prepare for Execution : at which not being at all concerned , said , Then if it be so , I need not tie my points . Before he went to the Flames , he was carried before Bonner Bishop of London , who earnestly persuaded him to recant , and live ; but he utterly refused life upon such conditions , exhorting such as stood about him to repent and cleave fast to Christ . As he came out , his Wife with Nine small Children about her , and one sucking at her Breast . waited to see him , of which he took his leave , bidding them trust in the Lord , and he would plentifully provide for them . After which he went couragiously to the Stake , and with admirable patience embtaced the Flames , being the first that sealed his Testimony with his Blood , during the Reign of that bloody Queen , suffering Martyrdom , Anno Christi 1555. The Death of Laurence Saunders . During his Imprisonment , he wrote to his Wife and Friends in this manner : ` I am merry , and I trust I shall be so , maugre the Teeth of all the Devils in Hell. Riches I have none to bestow amongst you , but that Treasure of tasting how sweet Christ is to hungry Consciences , ( whereof I thank my Saviour I do feel part ) that I bequeath to you , and to the rest of my Beloved in the Lord. They offered to release him , if he would Recant ; to which he replied , That he did confess Life and Liberty were things desirable , but that he would not murther his Conscience to save his life ; but by God's Grace , said he , I will abide the worst Extremity that Man can do against me , rather than do any thing against my Conscience . And when Gardiner threatned him with Death , he said , Welcom be it , whatsoever the Will of the Lord be , either life or death ; and I tell you truly , I have learned to die ; but I exhort you to be ware of shedding innocent blood , for truly it will cry aloud against you . After a Year aud three Months Imprisonment , he was brought to the Stake , which he embraced , and afterwards kissing , said , Welcom Cross of Christ , welcom everlasting life . The Fire by the malice of his Enemies being made of green wood , put him to exquisite Torments , but he endured them with a Christian patience , as being well assured when his fiery Tryal was at an end , he should receive a Crown of Life that fadeth not away . One thing I shall not think amiss to insert : When the Nation was in fear of Queen Mary's bringing in Popery , Mr. Saunder's being in company with Doctor Pedleton , and seeming to be much dejected , Pedleton said , What man , there is much more cause for me to fear , than for you ; forasmuch as I have a big and fat Body , yet will I see the utmost drop of this Grease of mine melted away , and this Flesh consumed with Fire , before I will fo sake Jesus Christ and his Truth which I have professed . Yet when Queen Mary came to the Crown , he turned Apostate . The Death of John Hooper . BEing come to the County of Gloucester , where he suffered , he was received by the Sheriff , who with a strong Guard conveyed him to the place of Execution , being met by thousands of people , who bewailed his Condition , and sent up their Prayers to Heaven , that he might be enabled to bear his Sufferings patiently , many of them weeping to see so Reverend a Person fall into such misery ; but he comforted them , and told them , That he was unworthy who refused to suffer reproach or death for the sake of the Lord Jesus , who refused not for our sakes to suffer a shameful and ignominious death upon the Cross . And hereupon he began to exhort them to be stedfast in their Faith , but the Popish Varlets would not suffer him to proceed . Then he addressed himself to the Sheriff , saying ; Sir , my request to you is , that I may have a quick Fire . which may soon dispatch me , and I will be as obedient as you would wish : I might have had my life with grrat advancement , as to temporal things , but I am willing to offer my life for the Testimony of the Truth , and trust to die a faithful Servant to God , and a trué Subject to the Queen . Then kneeling down , he continued i●●●ervent Prayer for the space of half an Hour , with an exalted and chearful Countenance , and then rising up , suffered them to fasten him to the Stake ; where such was the malice of his Enemies , that they had prepared green Wood , yet before the Fire was kindled , a Pardon was offered if he would Recant , but he cried out with a Christian Zeal , If you love my Soul away with it ; and then three Iron ●oops being brought to fasten him to the Stake , he said , If you had brought none of these , I would have stood patiently : and thereupon he took one of them and put it about his middle . When the Reeds were set up , he embraced and kissed them , putting them under his Arms , where he had two Bags of Gunpowder : The Fire being kindled , he continued three quarters of an Hour in praying , and crying out , O Jesus , thou Son of David , heve mercy upon my Soul. Thus fell this blessed Martyr in the bloody Persecution under Queen Mary , Anno Christi , 1555. The Death of Rowland Taylor . THE Night before his being carried to Hadly to be burned , his Wife , Children and Servants were permitted to come to him , with whom he prayed very servently ▪ and gave them all his Benediction . The next Morning the Sherist received him ; and by the way he was greatly solicited by the Sheriff of Essex to Recant . To which he only answered ; Well , I perceive that I now have been deceived my self , and shall deceive many in Hadly of their Expectations . At which the Sheriff told him , It was a gracious Saying , and desired him to explain it , hoping he intended to Recant . Why , said Doctor Taylor , I did propose to my self once , that I should have been buried in Hadly Church-yard , in which I now see I shall be deceived , and as for my deceiving of others of their Expectations , is , that I being a man of a Corpulent Body , might have fed many Worms , who now must be content without me . Bing come within two Miles of Hadly , a great number of people came to meet him , greatly lamenting the state into which he was fallen ; but he comforted them , saying , Be patient , as for me , I thank God , I am almost at home ; and have not past two Miles more to go over , before I come to my Father's House . When the Fire was kindled , he extended his Arms toward Heaven , and with a Voice ravished with Joy , continued , saying , Most merciful Father of Heaven , for Jesus Christ my Saviour's sake , receive my Soul into thy Hands , till one with a Halbert beat out his Brains . Thus died this blessed Martyr , Anno 1555. The Death of John Bradford . VVHhen he came to Newgate , several came to visit him , to whom he gave Ghostly Consolation ; and the next Morning the Sheriff came , and conveyed him together with a Youth of about 18 years of Age to Smithfield , where the Stake was prepared . When he came at the Stake he kissed it , as likewise a Faggot that he took up , and then falling flat upon his Face , in token of Humility , he prayed for a good space , till the Sheriff ordered him to rise ; putting off his Raiment , he was together with the Youth fastned to the Stake , when as he cried with a loud Voice , Repent , O England of thy Sins ▪ beware of Idolatry , beware of false Antichrists , take heed they do not deceive thee . Then turning to the young Man , who was an Apprentice to a Merchant in London , he said , Be of good comfort Bothers , for we shall have a merry Supper with the Lord this Night . And then embracing the Reeds he said , Strait is the Way , and narrow is the Gate that leadeth unto everlasting life , aud few there be that find it . The Fire being kindled , he held his Hands in the Flames , and with a Christian patience suffered the burning , without so much as stirring the Body , dying a Glorious Martyr , in the Bloody Year , Anno 1555. The Death of Nicholas Ridley . AFter his Degradation , he was delivered in order to his Execution : At Supper-time his Keepers Wife weeping to think he must suffer the the next day , he comforted her , saying , I pray be patient and chearful , as I am , for by this Grief you express , 't is plain you love me not ; and with a chearful Countenance invited them all to his Wedding , saying , To Morrow I shall be married : And when some offered to watch with him , he refused their kindness , saying , That he should sleep as well that Night as ever he did in his life . When the Morning was come , the Sheriff and others , came with a great Guard to convey him to the place of Execution ; also Dr. Latimer , who was Condemned with him : Dr. Ridley dressed himself in his Episcopal Garments , and shaved himself , as if he had been going to an Earthly Wedding . Upon his way , he looking behind him espied Dr. Latimer coming after , and called to him with a chearful Voice , saying , O Brother , are you there ? Yes , said Dr. Latimer , I have after you as fast as I can . Then turning to Dr. Latimer at the place of Execution , he embraced him , and bid him be of good comfort ; For said he , ` God will either asswage the heat of the Fire , or give us strength to endure its Fury with patience : And so going to the Stake he kissed it , then kneeled down , and prayed for a good space ; when rising up , and being about to speak to the people , the Popish Locust run and stopped his Mouth . When the Smith was knocking in the Staple that fastned the Chains , he said , I pray thee good Fellow , drive it in fast , for the Flesh will have its course . The Fire being kindled , he stood in the Flame a long while before he died , by reason of the ill making of the Fire , and then saying , Into thy hands , O Lord , I commend my Spirit , Lord , receive my Soul , he gave up the ghost , suffering Martyrdom , Anno Christi 1555. One thing is worthy of Note , and may be counted a Prophecy , which was this ; Dr. Ridley then Bishop of London , long before King Edward's death , as he was crossing the Thames in a Boat , the Wind arose so high that all that were with him were in fear of present drowning ; but he comforted them , saying , Fear not , for this Boat carries a Bishop that must be burned and not drowned . The Death of Hugh Latimer . WHen he was brought to the Stake , he looked with a chearful Countenance , not being dismaied at the approach of Death : After he had prayed awhile , he unstripped himself , and said to Bishop Ridley , Brother , be of good comfort , and play the Man ; for I trust by God's Grace , we shall this Day light such a Candle in England , as shall never be put out ▪ adding , That he knew God was Faithful , and would not suffer him to be tempted above what he was able to bear . Then embracing Dr. Ridley , he was bound to the Stake , and the Fire kindled ; then he cried with a loud Voice , O Father of Heaven , receive my Soul : and stroaking his Face with his Hand , he gave up the ghost , dying a glorious Martyr at Oxford , Anno Christi 1555. The Death of John Philpot. WHen he came to Newgate , he was put into a place by himself , and had word brought him the next Morning , that he must suffer ; when with a cheerful Countenance , he replied , I am ready , God grant me strength , and a joyful Resurrection . And after having retired awhile to pray , he came forth , and was conveyed into Smithfield , where he no sooner came , But he ●e'l on his Knees , and with a loud Voice cried , I will pay my V●ws in thee , O Smithfield ; then rising up , he kisled ▪ and embraced the Stake , saying , Shall I disdain to suffer at this Stake , when my Lord and Saviour refused not to suffer a most vile Death for me ? Having poured out his Soul to God , he suffered ▪ himself to be bound with the Chain ; and when ▪ the Fire was kindled , he commended his Spirit into the Hands of the Father of all Spirits , and patiently ▪ gave up the ghost , suffering Martyrdom , Anno Christi 1555 ▪ and of his Age about Forty Nine . The Death of Thomas Cranmer , Arch-Bishop of Canterbury . THE Popish Doctors frequently visited him in Prison , and used all the Arguments they could to persuade him to a Recantation ; but he absolutely resolved for a considerable time , but at last through humane Frailty , and desire of Life , he did subscribe to a Recantation . The good Bishop being soon greatly afflicted , and troubled in his Conscience for what he had done , burst out into a flood of Tears , and after his Speech came to him , he lifted up his Hands towards Heaven , saying ; O Lord forgive me this great Sin , against thy Holy Name ; which through the weakness of the Flesh , I have unadvisedly committed . And then addressing himself to the People , he desired them for Jesus Christ sake , to pray for him ; that God would pardon his Sins , and especially that of his Recantation . But , said he , This right hand , that signed so wicked an Instrument , shall first perish in the Flames . Then they pulled him down , and hurried him away to the Fire , which was made in the same place where Ridley and Latimer had suffered , stopping his Mouth lest he should any more speak to the People ; who were not a little grieved , to see the Primate of England cast down from all his Honours , and in the end so barbarously mis-used . When he came to the Stake , he fell on his Knees and Prayed ; but was interrupted by the Papists who followed him with his Recantation , saying , Have you not signed it ? Have you not signed it ? Then he was tied to the Stake , his Cloaths being first put off , and the Fire being kindled to him , some time before it came at his Body , he stretehed forth his right Hand , and held it in the Flames till it fell off , without any more than once drawing it back . And after having recommended his Spirit into the hands of our merciful Redeemer the Lord Jesus ; he died like a Lamb , ending his Life with the same Meekness as he had lived ; suffering Martyrdom for the sake of the everlasting Gospel , Anno Christi , 1556 , and of his Age 72. The Death of Conrade Pellican . HE was born in Suevia , and educated at Zurick . He was a candid , sincere , and upright Man , free from Falshood and Ostentation . He departed this Life upon Easter-day . Anno ▪ 1556. aged 78. The Death of John Bugenhagius . HE was born at Julin , near Stetin , in Pome●ania , being well educated in Grammar , Musick , and other liberal Sciences . He used great diligence and industry in converting many to the Truth : drawing near to his end , he often repeated this Portion of Scripture . This is life eternal , to know the only true God , and Jesus Christ whom thou hast sent . He died Anno Christi 1558. aged 73. The Death of Philip Melancthone . HE was sent for by the Elector of Saxony to Lipsich ; to examine those that were maintained by the Elector to study Divinity : In which he used great Diligence , and after he returned to VVitterberg ; and fell sick of a Fever , of which he died . Sickness daily increased , yet he so far strove against the power of his Disease , that he would often rise to his Study . The last Words he spake , were to his Son-in-Law , Doctor Pucer , who when he asked him what he would have , he replied ; Nothing but Heaven , therefore trouble me no more with speaking to me . After this he lying silent ▪ whilst the Ministers prayed by him , he gave up the Ghost , Anno Christi 1560. and in the sixty third year of his Age , having been a constant Preacher of the Gospel , for the space of 42 years . The Death of John Laseus . HE was a man of an excellent Wit , and Judgment , and took great pains to have composed that difference in the Churches , about Christ's presence in the Sacrament , though it did not succeed . The King of Poland had such an esteem for him , that he used his Ad●ice in Affairs of great importance . He died Anno 1560. The Death of Augustine Marlorat . MArlorat was taken and carried before the Constable of France , who after several Examinations , condemned him of High ▪ Treason , which was to be drawn upon a Sledge , and to be hanged upon a Gibbet , before our Ladies Church ▪ in Roan , his Head to be stricken from his Body , and set upon a Pole on the Bridge of the said City ; which Sentence was accordingly executed . Anno 1562. aged 56. The Death of Peter Martyr . BEing worn out with Travel , and daily Study , he after a while ▪ fell sick , when calling together the principal Pastors of the Chtrch , he made to them an excellent Confession of his Faith , concluding , This is my Faith , and they that teach otherwise , to the withdrawing Men from God , God will destroy them . And so taking his Leave of all his Friends , after having made his Will , he gave up the Ghost . Anno Christi 1562. and of his Age Sixty-two . The Death of Amsdorfius . HE was born in Misnia , of noble Parents , and educated at Wittemberg . He was recommended by Luther to instruct several Churches at Maegdeburg , Gos●aria , and Naumberg ; where he carried on the great Work of Reformation . He having attained to 80 years of Age , died Anno 1563. The Death of Wolfangus Musculus . MVsculus being destitute , at Strasburg some Fortifications were mending , where he hired himself a Labourer , to work by the Day ; comforting himself with this Dystich . A God there is , whose Providence doth take Care for his Saints , whom he will not forsake . Much Popish Malice he met with , but God delivered him from their Revenge . At length , being seized with a violent Fever , he died . Anno 1563. and of his Age 66. The Death of Hyperius . HE was born at Ipres in Flanders , of noble Parents , and was well educated . His Care was great in reforming the Church , and abolishing the Popish Fooleries , out of the Service of God , and and to establish a holy Scriptural and Ecclesiastical Discipline . And in these Employments having worn out himself , a Catarrh and Cough seized him , complaining also of pains of the head , breast , and sides ; which often were so great , as made him sweat , as if he had been seized wish a Fever . He died Anno 1564. aged 53. The Death of John Calvin . CAlvin being settled in pastoral Charge of Geneva , he continued to Confute Hereticks , Papists , and stirrers up of Sedition ; to heal ▪ Breaches and Division , being Couragious even in the worst of times , and as an Undaunted Champion of Christ , not to follow his Standard till Death , who Conquers all , Conquered him ; for having made his Will , he received the Sacrament , and earnestly prayed for the Churches . He on the Seventh of May , Anno Christi 1562. yielded up his Spirit into the hands of his Maker , dying in the 55 ▪ Year of his Age. His Funeral Solemnities were personned at the Charge of the Senate , almost all the City being present . He being Buried , as himself desired , in the Church-Yard , where a stately Tomb was erected to his Memory . The Death of William Farellus . WHere ever he came Romish Malice attended him ; being so powerful in Prayer and Preaching , that he gained thereby no small Congregations . When he heard of Calvin's Sickness , he could not satisfie himself , though he was seventy years old , but he must go to Geneva , to visit him . He surviv'd Calvin one year , and odd months , and died aged 76 years . Anno 1553. The Death of Vergerius . THE Devil stirred up many Adversaries against him , especially the Friers , who accused him to the Inquisi●ors ; but to avoid their Rage , he went to Padua , where he was a Spectator of rhe miserable Estate of Francis Spira ; which so wrought upon him , that he resolved to go into Exile , and accordingly he went into Rhetia , where he preached the Gospel of Christ sincerely , till he was called from the●ce to Tubing , where he ended his days . Ann● 1565. his Brother being dead before him , ●ot without the suspition of Poyson . The Death of Strigelius . AFter his going through many Troubles` he fell sick , and said ; He hoped his Life was at an end , whereby he should be delivered from the Frauds and Miseries of this evil World , and enjoy the blessed Presence of God , and his Saints to all Eternity , He died Anno 1569 , aged 44. The Death of John Brentius . FAlling sick of a Fever , he was endued with Patience , saying , That he longed for a better , even an eternal Life . He died Anno 1570. aged 71. was buried with much honour , and had this Epitaph , With Voice . Stile , Piety , Faith , and Candor grac'd In outward Shape , John Brentius was thus fac'd . The Death of Peter Viretus . HE went to several places , and carried on the Work of Reformation with Vigour and Success ; but Popish Malice lurked in Corners , insomuch that they attempted to poyson him , and laid wait for his Life . He was very learned , eloquent , and of a sweet Disposition . He died Anno 1571. aged 60. The Death of John Jewel . IN his Sickness , going to Preach , he was desired by a Gentleman to return home ; the Gentleman alledging that one Sermon was better lost , than by Impairng his Health , to lose so good a Pastor : But his reply was , That it best became a Bishop to die preaching in a Pulpit , That his great Master the Lord Jesus's Words might be fulfilled , who says , Happy art thou my Servant , if when I come I find thee so doing . And thus continued this good Man , till his Sickness encreasing , and Nature visibly decaying in him , he was obliged to take his Bed ; and so far was he from fearing Death , that he rather desired , as longing to enter his Masters Joy , often repeating the Words of old Simeon : Lord , now lettest thou thy Servant depart in Peace , for mine Eyes have seen thy Salvation . One standing by , prayed for his Recovery , which he hearing , said ; I have not so lived that I am ashamed to live longer , neither do I fear to die , because we have a merciful Lord ; a Crown of Righteousnes is laid up for me , Christ is my Righteousness . Father , let thy Will be done , thy VVill I say , and not mine which is depraved and imperfect ; this day let me quickly see the Lord Jesus . And so in a certain and assured hope of everlasting Happiness , he resigned his Spirit into the Hands of his Redeemer ; dying Anno Christi 1571. and of his Age Fifty ▪ The Death of Zegedine . HE was driven by Popish Cruelty , from several Places , but where ever he went , he took so much delight in breeding up Youth in Religion and Learning , that he called it his Recreation . Many hardships he endured in his Travel ; for being taken Prisoner by the Turks he was made an Object of their Fury , for refusing to abjure the Christian Religion ; yet God delivered him out of all his Trouble , and he died in Peace . Anno 1572. aged 67. The Death of John Knox. FAlling Sick , he gave order for his Coffin , and being asked whether his pains were great , he answered , That he did not esteem that a pain which would be to him the end of all Troubles , and the beginning of Eternal Joys . Often after some deep Meditation , he used to say , Oh serve the Lord in fear , and Death shall not be troublesome to you . Blessed is the Death of those that have part in the Death of Jesus . One praying by his Bed-side , asked him if he heard the Prayer ? Yea , said he , and would to God that all present had heard it with such an Ear and Heart as I have done ; adding , Lord Jesus receive my Spirit . He ended this Life 1572 ▪ Aged 62. The Death of Peter Ramus . HIS Fame grew so great that he was chose Dean of the University , and Studied the Mathematicks , wherein he grew exquisite . The Civil Wars now breaking out , he left Paris , and fled to Fountain-bleau ; but not being safe there , he went to the Camp of the Prince of Conde , and from thence into Germany . When the Civil Wars was ended he returned to Paris , and remained the King's Professor in Logick , till that horrible Massacre happened on St. Bartholomew's day , wherein Thousands were slain by the bloody Papists . He was then Lock'd in his own House , till those furious Villains brake open his Doors , and in his Study ran him thorow , and being half dead threw him out of the Window , so that his Bowels issued out on the Stones , then they cut off his Head , and dragged his Body about the Streets in the Channels , at last they threw it into the River Sein , Anno 1572. Aged 57. The Death of Henry Bullinger . MR. Bullinger fell Sick , and his Disease encreasing , many Godly Ministers came to Visit him , but some Months after he recovered and preached as formerly , but soon Relapsed ; when finding his Vital Spirits wasted , and Nature much decayed in him , he concluded his Death was at hand , and thereupon said as followeth . If the Lord will make any farther use of me and my Ministry in his Church I will willingly obey him , but if he pleases ( as I much desire ) to take me out of this miserable Life ; I shall exceedingly rejoice that he will be so pleased to take me out of this miserable and corrupt Age , to go to my Saviour Christ . Socrates , ( said he ) was glad when his Death approached , because he thought he should go to Hesiod , Homer , and other Learned Men deceased , and whom he expected to meet in the other World ; then how much more do I joy , who am sure that I shall see my Saviour Christ , the Saints , Patriarchs , Prophets , Apostles , and all Holy Men which have lived from the beginning of the World. These ( I say ) I am sure to see , and to partake with them in Joy ; why then should not I be willing to dye , to enjoy their perpetual Society in Glory ? And then with Tears told them . That he was not unwilling to leave them for his own sake , but for the sake of the Church . Then having written his Farewel to the Senate , and therein admonished them to take Care of the Churches and Schools , and by their Permission chose one Ralph Gualter his Successor , he patiently resigned up his Spirit into the Hands of his Redeemer , dying Anno Christi 1575. and of his Age 71. The Death of Edward Deering . DRawing near his end , his Friends requested something from him for their Comfort and Edification : The Sun shining in his Face , he replyed , There is but one Sun in the World , nor but one Righteousness , and one Communion of Saints ; if I were the most excellent of all Creatures in the World , if I were equal in Righteousness to Abraham , Isaac and Jacob , yet had I reason to consess my self to be a Sinner , and that I could expect no Salvation but in the Righteousness of Jesus Christ ; for we all stand in need of the Grace of God ; and as for my Death , I bless God , I feel , and find so much inward Joy and Comfort in my Soul , that if I were put to my Choice , whether to die or live , I would a thousand times rather chuse Death than Life , if it may stand with the Holy Will of God. He dyed Anno 1576. The Death of Peter Boquinus . THE Popish Party being incensed against him , sought all means to destroy him , so that he was forced to fly to Heidelberg ; where , upon a Lord's Day , visiting of a Sick Friend , he found his Spirits fail , and said , Lord receive my Soul , and so quietly departed , Anno 1582. The Death of Abraham Bucholtzer . HE was full of Self denial , Humble , and an Enemy to Contentions . He used often to meditate upon Death , and used this Expression , it hath always formerly been my Care , in what Corner soever I have been , to be ready when God called , to say with Abraham , Behold , my Lord , here I am ; but now above all other things , I should be most willing so to answer , if he would please to call me out of this miserable Life , into his Glorious Kingdom ; for truely I desire nothing so much as the happy and blessed Hour of Death . He dyed Anno 1584. Aged Fifty Five . The Death of Gasper Olevian . AMortal Sickness seized upon him , and preparing himself for Death , he expressed to a Friend , That by that Sickness , he had learned to know the greatness of Sin , and the greatness of God's Majesty , more than ever he did before . The next Day he told John Piscator , That the day before , for four Hours together he was filled with ineffable Joy , so that he wondered why his Wife should ask him whether he were not something better ; whereas indeed he could never be better . For ( said he ) I thought I was in a most pleasant Meadow , in which , as I walked up and down , me thought that I was besprinkled with a Heavenly Dew , and that not sparingly , but plentifully poured down , whereby both my Body and Soul were filled with ineffable Joy. To whom Piscator said , That good Shepherd , Jesus Christ , led thee into fresh Pastures . Yea , said Olevian , to the Springs of Living Waters . Then repeating some Sentences out of Psalm 42. Isa . 9. Matth. 11. &c. he said , I would not have my Journey to God long deferred ; I desire to be dissolved , and to be with my Christ . In his Agony of Death , Alstedius asked him , Whether he was sure of his Salvation in Christ , &c. He answered , Most sure ; and so gave up the Ghost , Anno 1587. Aged 51. The Death of John Wigandus . HIS strength decaying , he fell sick , and preparing for Death , he made his own Epitaph . In Christ I liv'd and dy'd , through him I live again ; What 's bad , to Death I give , my Soul with Christ shall reign . So praying , he resigned up his Spirit to God who gave it , Anno 1587. Aged 64. The Death of John Fox . MR. Fox together with his Wife and some others , went to Antwerp , and so to Basil , which was then a place of free reception of poor distressed Fugitives , who were forced to leave their Countreys for the sake of the Lord Jesus , and his Everlasting Gospel . And here he undertook to correct the Press , and at such leisure times as he could spare , he wrote part of the Acts and Monuments of the Church , a Work Famous to all Posterity . And in this station he continued till the death of Queen MARY , whose death he had a little before foretold . Upon certain notice of which , he , with several Pious and Learned Men returned into England , and were kindly received by Queen Elizabeth , where Mr. Fox prosecuted his Work begun at Basil , and so laboured therein , that he soon brought it to a period . He finishing this great Work in Eleven years space , searching all the Records himself . He now growing in years , and by reason of his former Hardships , his great Study , Travel and Labour , he was reduced to a very weak Condition , he laid down the troublesome Cares of the World , to prepare himself for Death . He resigned up his Spirit into the Hands of the Father of all Spirits , dying Anno Christi 1587. in the 70th year of his Age. The Death of George Sohnius . HE was full of Humility , Piety and Patience , falling sick , he bore it with much Patience , and with fervent Prayer , often repeated , O Christ ! thou art my Redeemer , and I know that thou hast redeemed me . I wholly depend upon thy Providence and Mercy , from the very bottom of my Heart , I commend my Spirit into thy hands , and so dyed Anno 1589. Aged 38. The Death of James Andreas . THE year before his death he would say , He should not live long . That he was weary of ●his Life , and much desired to be dissolv'd , and to be with Christ , which was best of all . Falling sick , he sent for James Heerbrand , saying , I expect that after my death many Adversaries will rise up to asperse me , and therefore I sent for thee , to hear the Confession of my Faith , that so thou mayest testifie for me , when I am dead and gone , that I dyed in the true Faith. The night before he dyed , he slept partly in his Bed , and partly in his Chair . The Clock striking Six in the Morning , he said , My Hour draws near . When he was ready to depart , he said , Lord into by hands I commend my Spirit . He dyed Anno 1590. Aged 61. The Death of Hierom Zanchius . ZAnchy being grown old , had a liberal Stipend setled upon him by Prince Cassimir ; and ●oing to Heidleberg to visit his Friends , he fell sick , ●nd quietly departed in the Lord , Anno 1590. ●ged 75. The Death of Anthony Sadeel . HE sell Sick of a Pl●urisie , which he Prophetically said , would be Mortal ; and withdrawing himself from the World , he wholly conversed with ●od . He dyed Anno 1591. Aged 57. The Death of William Whitaker . FAlling Sick of a Fever , a Friend asking him how he did ? he replyed , O happy ●ight ! I have not taken so sweet a sleep since my disease seiz●… upon me . But being in a cold Sweat , his Frie●… told him , That Symptoms of Death appeared 〈…〉 him ; to whom he answered , Life or Death is w●… come to me , which God pleaseth ; for Death shall b●… advantage to me ; for I desire not to live , but only far as I may do God and his Church Service . He d●…d Anno 1595. Aged 47. The Death of Robert Rollock . HE said , I bless God , I have all my Senses enti●… but my Heart is in Heaven ; and , Lord Jes●… Why should'st thou not have it ? It hath been my C●… all my life long to dedicate it to thee , I pray thee t●… it , that it may live with thee for ever . Falling i●… a Slumber , and awaking , he desired to be dis●…ved , saying , Come Lord Jesus , put ▪ an end to this ●…serable life ; haste Lord , and tarry not . Then some bewailing their loss of him , to th●… he said , I have gone through all the degrees of t●… Life , and now am come to my end , why should 〈…〉 back again ? O Lord help me , that I may go thr●… this last degree with thy assistance ; lead me to 〈…〉 Glory which I have seen as through a Glass : O th●… were with thee . Some saying the next day was t●… Sabbath , he said , Thy Sabbath , O Lord , shall be my Eternal Sabbath . Then he breathed out , Haste Lord , and do tarry ; I am weary both of nights and daies : C●… Lord Jesus , that I may come to thee : Break these 〈…〉 strings , and give me others : I desire to be dissolv●… and to be with thee . Haste Lord Jesus , and defe●… longer . Go forth my weak Life , and let a better ceed . One standing by , said , Sir , Let nothing tr●… you , for now your Lord makes haste ; to which he said , O Welcome Message , would to God my Funeral might be to m●rrow . Thus he continued fervent in Praye● till he resigned up his Spirit unto God , Anno 1593. Aged ▪ 43. The Death of Nicholas Hemingius . BEfore his Death he grew Blind , and much diseased ; desiring then to be dissolved , and to be with Christ . Some time before his Death he Expounded the 103 Psalm to the admiration of all his Auditors . He dyed Anno 1600. Aged 87. The Death of Daniel Tossanus : DAniel Tossanus falling sick , he Comforted himself with these Texts of Scripture , I have fought the good fight of Faith , &c. Be thou faithful unto the Death , and I will give unto thee a Crown of Life : We have a City not made with hands , Eternal in the Heavens ; many other places he recited . He dyed Anno 1602. Aged 61. The Death of William Perkins . HE was Born at Marston in Warwickshire , and was Educated at Christ's College in Cambridge . He wrote many rare Treatises ; which for their Excellency were Translated into most Languages . All he wrote was with his Left Hand , with which he stabbed the Romish Cause , as one well exprest . Though Nature thee of thy Right Hand bereft , Right well thou Writest with thy Hand that 's Left. In his last Fit , a Friend standing by , prayed for a mitigation of his Pains ; to whom he said , Pray not for an ease of my Torments , but for an en●rease of my Patience . He dyed Anno 1602. Aged 44. He was Buried at the Charge of Christ's College with great Solemnity . Dr. Mountague preached his Funeral Sermon upon this Text , Moses my Servant is dead . His Works are Printed in Three Volumes in Folio . The Death of Francis Junius . BUT being at Lions , he escaped an Imminent Death , which made him acknowledge God's Providence in his Miraculous Deliverance , and to confirm his Belief , he earnestly desired to read over the New Testament , of which he gives this Account : when I opened the New Testament , I first met with St. John's first Chapter , In the beginning was the Word , &c. I read part of it , and was presently convinced that the Divinity and Authority of the Author did excel all Humane Writings : My Body trembled , my Mind was astonished , and I was so affected all that day that I knew not what I was ▪ Thou wast mindful of me , O my God , according to the multitude of thy Mercies ; and called'st home thy lost Sheep into thy Fold . And from that day he wholly bent himself to Pions Practices . He dyed Anno 1602. Aged 57. The Death of Thomas Holland . BEing Ancient , he employed his Time in Prayer and Meditation , and often used to sigh forth , Come , O come Lord Jesus , thou Morning Star. Come Lord Jesus , I desire to be dissolved and to be with thee . He dyed Anno 1612. Aged 73. The Death of James Granaeus . IN the midst of his Pains he used to say , As Death's sweet , so to rise is sweet much more , Christ as in Life , so he in Death is Store . On Earth are Troubles , sweet Rest in the Gra●e , ●th ' last Day we the lasting'st Joys shall hav● . He dyed Anno 1617. Aged 77. The Death of Robert Abbat . ABbat drawing near his End , he desired to make a Confession of his Faith , but being faint and weak , he referred his Friends to his Writings , saying , That Faith which I have published , and defended in my Writings is the Truth of God , and therein I die , and so departed Anno 1618. Aged 58. The Death of John Whitgift . THE Queen had a great Esteem for him , and was pleased to be so familiar , as to call him Her Black Husband ; at her ▪ Death he was present , and administred to her what Comfort she desired ; when King James came to the Crown , he much reverenced the Archbishop , and when he fell sick , King James visited him , and laboured to chear him up ; but he had laid the Death of Queen Elizabeth so much to heart , that in a few days he departed in the Lord A●no 1603. Aged 73. The Death of Theodore Beza . HE often used the Apostles saying , We are his Workmanship created in Christ Jesus to good Works . And that of St. Augustine , I have lived long , I have sinned long , blessed be the Name of the Lord. Also , Lord perfect that which thou hast begun , that I suffer not Shipwrack in the Haven : And that of Bernard , Lord , we follow thee , by thee , to thee ; we follow thee , because thou art the Truth ; by thee , because thou art the Way ▪ to thee , because thou art the Life . He dyed upon a Sabbath day , when rising in the Morning he prayed with his Family , and finding himself weak , he desired to go to Bed again ; but sitting down on the Bed-side he departed without the least Sigh or Groan Anno 1605. Aged 86. The Death of William Cowper . FAlling Sick , he used to say , My Soul is alwaies ready in my Hand ▪ ready to be offered to my God. Where , or what kind of death God hath prepared for me , I know not ; but sure I am , there can no evil death befall him that lives in Christ , nor sudden death to a Christian Pilgrim , who ( with Job ) waits every Hour for his Change : Yea ( saith he ) many a Day have I sought it with Tears , not out of Impatience , Distrust or Perturbati●n , but because I am weary of Sin , and fearful to fall into it . In his Sickness he used these private Meditations . Now my Soul be glad , for at all Parts of this Prison , the Lord hath set , to his Pioneers to loose the Head , Feet , Milt and Liver are failing ; yea the middle strength of the whole Body , the Stomach is weakned long ago . Arise , make ready , shake off thy Fetters , m●unt up from the Body , and go thy way . I saw not my Children when they were in the Womb , yet there the Lord fed them without my knowledge : I shall not see them when I go out of the Body , yet shall they not want a Father . Death is somewhat Driery , and the Streams of that Jordan between us and our Canaan run furiously , but they stand still when the Ark comes . Let your Anchor be cast within the Veil , and fastned on the Rock Jesus ; let the End of the Threefold Cord be buckled to the Heart , so shall you go through . He died , Anno 1619. The Death of Andrew Willet . GOing from London , his Horse threw him , and by the Fall broke his Leg , which was presently set by a Bone-setter ; and being confined to his Bed , he would meditate upon Hezekiah's Sickness and Recovery , Isaiah 38. especially on the 9 , 10 , 13 , and 15 Verses . Hearing a Bell Toll , he peradventure had apprehensiors of Death , which oceasioned him to discourse with his Wise concerning Death . and our blessed Hopes after Death , and the mutual Knowledge the Saints have of one another in Glory . Then he repeated the first Verse of the 146 Psalm , and said it was a most sweet Psalm ; but stirring to ease himself , he fell into a Trance : his Wise crying out , he looked up , and used these last words , Let me alone , I shall do well : Lord Jesus — and so departed , Anno 1621. Aged 59. The Death of David Pareus . AT A●villa he wrote his Body of Divinity , which having Finished , he said , Lora , now let thy Servant depart in peace , because he hath Finished that which he desired . He earnestly besought God that he might lay his Bones at Heidleberg , which not long after he returned thither safely , where he was received with much joy ; but his former Disease of a Catarrh returning upon him , being sensible of approaching Death , he frequently opened his Mind to Henry Alting , and others , and so quietly departed , Anno 162● . Aged 73. His Works are in 3 Volumes . The Death of Robert Bolton . MR. Bolton falling sick of a Quartane-Ague , and finding himself weaker and weaker , he Contemplated upon the four last things , Death , Judgment , Heaven and Hell , and being asked if he could be content to live , if God would permit him : He said , I grant that Life is a great Blessing of God ; neither will I neglect any means that may preserve it , and do heartily desire to submit to God's Will ; but of the two , I infinitely more desire to be dissolved , and to be with Christ . When the Pangs of Death were upon him , he breathed out ; I am now drawing on apace to my dissolution ; hold out Faith and Patience , your Work wi●l quickly be at an end . He died , Anno 1631. Aged Threescore . The Death of William Whately . IN his Sickness he comforted himself with that Promise , Psalm 41. 1 , 2. Blessed is he that considereth the poor , the Lord will deliver him in the t●me of trouble , the Lord will strengthen him upon the Bed of languishing , &c. A little before his death , a Friend pr●ying with him , That God wold be pleased , if his Time were not expired , either to restore him , or put an end to his Pains : He lifting up his Eyes towards Heaven , one of his Hands , in the close of that Prayer gave up the ghost , shutting his Eyes , as if he was fallen into a soft Slumber , Anno 1639. Aged 56. The Death of Anthony Wallaeus . HE was much troubled with the Stone in the Kidneys , and Hypocondraical Wind , which still encreasing upon him , he called his Family , and exhorted them to fear God ; then taking his leave of them , he fell asleep , out of which he never awaked , only strived a little when his Pains came upon him ; so on the Sabbath-day at a Eleven of the Clock he resigned up his Spirit to his Maker , Anno 1639. Aged 66. The Death of Henry Alting . HE sell fick at Groning of a Catarth and Feaver , accompanied with great Pains in his Back and Loins , which caused often Faintings . The day before his death ▪ he sang the 130th . Psalm with great Fervency : In the Evening he blessed his Children , and exhorted them to fear God , and to persevere in the Truth of the Gospel . Being sensible of the time of his Departure , by his Prophetick Spirit , he accordingly died , about Three of the Clock , August 25. Anno 1644. Aged 57. The Death of Frederick Spanhemius . HIS last Sermon he preached a● Easter , upon Phil. 3. 24. Who shall change our vile Body , that it may be like his glorious Body , &c. He prayed earnestly to God to continue his Blessings to his Family , and never suffer them to be seduced to Popery ; he prayed likewise that in the Pains of Death , he might with all his Soul breath after God , and migh before-hand have some taste of the Glory of Heaven . Having ended his Prayers , his Voice and Strength failed him , and so about Sun-setting he quietly departed , and slept in the Lord , 1649. Aged 49. The Death of Sir John Oldcastle . HE was sent for before the Council ; when the Bishop proffered to absolve him , he replied , He had never trespassed against him , and therefore had no need of his Absolution . When they told him unless he would recant , they would condemn him as a Heretick . He bid them do as they thought best ; for , said he , I am at a Point , that which I have written , I will stand to it to the death . Then kneeling down , he lifted up his Hands towards Heaven , and said , I shrive me here unto thee , O Eternal and Ever-living God , in my frail Youth I offended thee , O Lord , by Pride , Covetousness , Wrath , Vncleanness , and many Men have I hurt in my Anger , and committed many other horrible Sins , for which good Lord , I ask thee forgiveness : And so with Tears in his Eyes , he stood up , and turning to the People , he said , Lo , good People , for breaking God's Laws and his holy Commandments , they never yet accused me ; but for their own Laws and Traditions , they bandle me most cruelly , and therefore they and their Laws , by God's promise should be utterly destroyed . Then they proceeded farther to examine him , but he returned such Answers to their Questions , as made many wonder at his Wisdom ; yet they proceeded to read the Bill of Condemnation against him as a Heretick . After which , he lifting up his Eyes towards Heaven , said , Lord God. Eternal , I beseech thee of thy Infinite Mercy , to forgive my Persecutors . After that he was sent to the Tower. The Sentence against him was , That like a Traytor , he should be drawn through the Streets of London , to the Gallows in St. Giles in the Fields , and there hanged , and afterwards burnt upon the Gallows as he hung . The Death of Thomas Cromwell , Earl of Essex . HIS Enemies durst not bring him to a Tryal , but procured an Act of Attainder , whereby he was Condemned before he was Heard ; yet the King after his death , repented this Haste , and wished he had his Cromwell alive again . Being mounted the Scaffold , he made an humble Confession , and begged the Prayers of all those which were present ; then in a pious Prayer he recommended himself into the Han●s of the Almighty , and at one Blow his Head was severed from his Body , Anno 1541. The Death of the Lady Jane Grey . THE Morning before her Exit from this World , her Husband , the Lord Guilford Dudley , was conveyed to a Scaffold on Tower-Hill , where he penitently ended his Life ; his Head and Body being laid in a Cart all bloody , was brought to the Chappel , and exposed to the Sight of this sorrowful Lady ; a Spectacle more dismal than the kneenest Axe of her Death . And now her own part is to be acted upon a Scaffold , erected upon the Green within the Tower ; where being mounted with a chearful Countenance , she looked upon the People , and with great Constancy , directed her self after this manner : That she was come thither to die for an Offence which was committed by a Device , not of her own seeking ; then wringing her Hands , and protesting her Innocency , she desired them to take notice , that she died a good Christian , and requested their Prayers . Then kneeling down , she repeated in English the 51 Psalm ; after which , her Gentle woman helped her off with her Gown , and the Hangman on his Knees asked her forgiveness , which she forgave him freely , and prayed him to dispatch her quickly . Looking upon the Block , and knecling , she said , Will you take it off before I lay it , down ? No , Madam , replied the Executioner ; then she tied a Handkerchief before her Eyes , and feeling for the Block , said , What shall I do ? Where is it ? Where is it ? Being guided , she laid her Head upon the Block , and giving the Sign , she said , Lord , into thy Hands I commend my Spirit . Then receiving the Fatal Blow , she ended this Life , Anno 1554. Aged 16. Her Death was much lamented , but did not g● unpunished , for the Judge which passed her Sentence , shortly after fell distracted , crying out continually , Take away the Lady Jane from me . The Lady Jane Grey had a curious Vein in P●etry : In her Troubles she composed these Lines . Think nothing strange , which Man cannot decline , My Lot's to Day , to Morrow it may be thine . If God protect me , Malice cannot end me : If not , all I can do will not defend me . After dark Night , I hope for Light , This Epitaph was also made on her . My Race was Royal , sad was my short Raign ; Now in a better Kingdom I remain . The Death of Sir Philip Sidney . SIR Philip lay for the space of 25 Days , enduring his Pains with admirable Patience , and at length resign'd up his Spirit into the hands of his Redeemer , October 16. Anno 1586. Upon him was made this Epitaph . Apollo made him wise , Mars made him stout ; Death made him leave the World Before his Youth was out . The Death of Galeacius Carracciolus . SIckness the Harbinger of Death , seizing upon him , which proceeded from abundance of ●…heum : this was produced by his long and weari●ome Journeys , which he had formerly taken by ●and and Sea , for his Conscience sake : His Phy●●cians despairing of his Cure , he wholly sequestred ●imself from all Worldly Cogitarions , and taking ●is Farewell of his Wife and Friends , saying , He ●ould lead them the way to Heaven . Then he desi●…ed God to receive him , and acknowledge him ●or his own , and so quie●ly departed , 1592. A●ed 74. The Death of Katherine Bretterg . ONce she took the Bible in her hand , and joyfully kissing it , said , O Lord , 't is good for me to be afflicted , that I may learn thy Statutes . The law of thy mouth is better to me than thousands of gold and silver . Then she desired her Husband to beware of Popery , and to let her little Girl be brought up in the Fear of God , saying , So shall I meet her in Heaven , wh●m I must now leave behind me on Earth . Once she was very dull in Prayer , and when she came to , Lead us not into Temptation , she said , I may not pray , I may not pray , for Satan interrupts me ; yet her Friends left her not till she had gained the Conquest . She repeated often , We have not received the Spirit of Bondage to fear again , but the Spirit of Adoption , whereby we cry , Abba , Father . The Verse of Psalm 13. ult . she often repeated chearfully . Many Pious Meditations she used , but the last was this ; My Flesh and my Heart faileth , but God is the Strength of my Heart , and my Portion for ever . He that preserveth Jacob , and defendeth his Israel , he is my God , and will guide me unto Death . Then she departed this life without any motion of Body , May ult . Anno 1601. Aged 22. The Death of John Lord Harrington , Baron of Exton . FRom the First Day of his last Sickness , he apprehended the approach of Death , and so readily prepared himself for it ; he made Confession of his Sins , and oft confessed his Faith , and undoubted hope of Salvation in Christ ; and when Death approached , he breathed out , O my God , when shall I be with thee ? And in the midst of these longing Desires , he departed Anno 1613. Aged 22. The Death of Phillip de Mornay , Lord of Plessis Marley . BEing displaced from his Government of Samur , he betook himself to a Private Life , and made his Will for the peace and good of his Family ; being seiz'd upon by a continual Fever , and no hopes of Recovery , he would often say , I fly , I fly to Heaven , and the Angels are carrying me into the bosome of my Saviour : then would he repeat the words of Job ; I know that my Redeemer liveth , I shall see him with mine eyes , and I feel , I fell what I now speak . He dyed in the 74th . Year of his Age. The Death of John Bruen , of Bruen ▪ Stapleford , in the County of Chester , Esquire . FAlling Sick , the morning before his Death , divers Friends took their leaves of him , and hearing some make motion of Blacks , he said ; I will have no Blacks , I love no Proud nor Pompous Funeral , neither is there any cause of Mourning , but of rejoicing rather in my particular . Immediately before his Death , lifting up his hands , he said : The Lord is `my portion , my help , and my ▪ trust , his blessed Son Jesus Christ is my Saviour and Redeemer , Amen . Even so saith the Spirit unto my Spirit ; therefore come Lord Jesus , and kiss me with the kisses of thy mouth , and embrace me with the Arms of thy Love , into thy hands do I commend my Spirit , O come now , and take me to thy own self . O come , Lord Jesus , come quickly , O come , O come , O come . So his Spirit fainting , he yielded up the Ghost in January , Anno 1625. Aged 65. The Deaths of the KINGS and QUEENS of England , since the Reformation , to this present . The Death of King Henry the VIII . KING Henry being grown Fat , fell into a languishing Fever , and by Will appointed his Successor and Council . did on the 28th . of January 1547. in the 56 Year of his Age , and 38 of his Reign ; leaving Issue by Queen Jane , Prince Edward ; by his first Wife Katherine of Spain , the Lady Mary ; and by Ann of Bullen , the Lady Elizabeth , who all Successively came to the Crown . The Death of King Edward VI. ABout three hours before his Death , his Eyes being closed , thinking that none heard him , he made this Godly Prayer . Lord God , deliver me out of this miserable and wretched Life , and take me amongst thy C●osen : howbeit , not my VVill but thy VVill be done ; Lord , I commit my Soul to thee . O Lord , thou knowest how happy it were for me to be with thee ; yet for thy Chosen ▪ sake , send me Life and Health , that I may truly serve thee ▪ O my Lord God , bless thy People , and save thine Inheritance ; O Lord God , save thy Chosen People of England . O my Lord God , defend this Realm from Papistry , and maintain thy true Religion , that I and my People may praise thy Holy Name for thy Son Jesus Christ's sake . Then turning his Face , and seeing some by , he said ; Are you so nigh ? I thought you had been further off Many servent Prayers he made , but his last Words were these , I am faint , Lord have Mercy upon me , and take my Spirit ; and so committed his Pious Soul into the hands of his Heavenly Father . He died July 6. 1553. in the Seventeenth Year of his Age. He Reigned Six Years , Five Months , and Eight Days ; he was the one and Fortieth Sole Monarch of England , and was Buried at VVestminster . The Death of Queen Mary . HER Husbands absence , and the disappointment of proving with Child , brought her into a Sickness , whereof she died , November 17. 1558. having Reigne●● 5 Years and 4 Months . Cardinal Pool , dying the day before , but sometime before she declared to him ; That if when she were dead they would look into her Heart , rhey would find Callis her great Distemper . In her Reign there suffered 5 Bishops , 21 Divines ; and in all 277 Persons . The Death of Queen Elizabeth . Lopez , a Jew , Physitian to the Queen , was Executed for attempting to Poyson her . In 1600. the Earl of Essex having incurr'd the Queens Displeasure in Ireland , and more by scandalous Speeches , and a kind of open Rebellion at his House in London , being condemned by his Peers , is Beheaded . On the 24th . of March 1602. died Queen Elizabeth , having Reigned above 44 Years in as Troublesome times as any , yet full of Honour , and most happy in the Love of her People . She was Interred in Henry the Seventh's Chappel at VVestminister . The Death of King James , the First . THis King was Interred at VVestminster with great Solemnity ; his Queen was Ann , Daughter of Frederick the Second , King of Denmark , by whom he had two Sons , Henry and Charles , and three Daughters , Elizabeth , Mary , and Sophia , the two last dyed young . The Death of King Charles , the First . HE was led through the Park to the Scaffold before VVhite-Hall , where having declared that he died a Martyr for the Laws and Liberties of his People , he made a Confession of his Faith , asserting , that he died a true Son of the Church of England ; then he betook himself to his private Devotions , and so patiently submitted his Royal Head to Martyrdom , from the hand of a disguised Executioner . His Body was put into a Black Velvet Coffin , and afterwards wrapt in Lead , was on the 7th . of Feb. following Interred at St. George's Chappel , at VVindsor , in the same Vault with King Henry the 8th , in presence of the Duke of Richmond , Dr. Juxon , and others ; but the manner appointed in the Liturgy could not be obtained to be used , nor had he any Epitaph affixed ; but only on the Sheet of Lead , on a thin Plate fastned on the Breast , this plain Inscription — — King Cha●les 1648. The Death of King Charles , the Second . ON Monday , Feb. 2. 1684. the King was seiz'd with a violent Fit of an Apoplexy , which deprived him of his Senses , but upon speedy Application of Remedies , he returned to such a Condition as gave some Symptoms of his Recovery , till VVednesday Night , and then the Disease was so violent , that he lay in a languishing Condition until Friday , Feb. 6. and then expired . He had Reigned Thirty six Years , and Seven Days , and was in the 55th . Year of his Age. He was Interred in Henry the Seventh's Chappel , being the Forty-sixth Sole Monarch of England . The Death of Old Mr. Eliot , of New-England . WHILE he was making his Retreat ou● of this evil World , his Discourses from time to time ran upon , The coming of the Lord Jesus Christ . It was the Theme which he still had Recourse unto , and we were sure to have something of this , whatever other Subject he were upon . On this he talk'd , of this he pray'd , for this he long'd , and especially when any bad News arriv'd , his usual Reflection thereupon would be , Behold some of the Clouds in which we must look for the coming of the Son of Man. At last his Lord , sor whom he had been long wishing , Lord come , I have been a great while ready for thy coming ! At last , I say , his Lord came , and fetched him away into the Joy of his Lord. He fell into some Languishments , attended with a Fever , which in a few days brought him into the Pangs ( may I say ? or Joys ) of Death : And while he lay in these , Mr. Walter coming to him , he said unto him : Brother , Thou art welcome to my very Soul. Pray , retire to my Study for me , and give me leave to be gone , meaning , thar he should not , by Petitions to Heaven for his Life , detain him here . It was in these Languishments , that speaking about the work of the Gospel among the Indians , he did after this Heavenly manner express himself . There is a Cloud ( said he ) a dark Cloud upon the Work of the Gospel , among the poor Indians . The Lord revive and prosper that Work , and grant it may live when I am dead . It is a work , which I have been Doing much and long about . But what was the word I spoke last ? I recal that word , My Doings : Alas , they have been poor , and small , and lean Doings , and I 'll be the Man that shall throw the first Stone at them all . It has been observed , that they who have spoke many considerable things in their Lives , usually speak few at their Deaths . But it was otherwise with our Eliot , who after much Speech of and for God in his Life-time , uttered some things little short of Oracles on his Death-bed ; which , 't is a thousand pities , they were not more exactly regarded and recorded . Those Authors that have taken the pains to Collect , Apophthegmata Morentium , have not therein been unserviceable to the Living ; but the Apophthegms of a Dying Eliot must have had in them a Grace and a Strain truly extraordinary ; and indeed the vulgar Error of the signal sweetness in the Song of a Dying Swan , was a very Truth in our expiring Eliot ; his last Breath smelt strong of Heaven , and was Articled into none but very gracious Notes ; one of the last whereof , was , Welcome Joy ! And at last it went away , calling upon the standers by , to Pray , pray , pray ! which was the thing in which so vast a portion of it had been before Employ'd . This was the peace , in the end of this Perfect and Vpright Man ; thus was there ano●her Star ferched away to be placed among the rest that the third Heaven is now enriched with . He had once , I think , a pleasant Fear , that the old Saints of his Acquaintance , especially those two dearest Neighbours of his , Cotton of Boston , and Mather of Dorchester , who were got safe to Heaven before him , would suspect him to be gone the wrong way , because he staid so long behind them . But they are row together with a Blessed Jesus , beholding of his Glory , and celebrating the High Praises of Him that has called them into his marvellous light . Whether Heaven was any more Heaven to him , because of his finding there so many Saints with whom he once had his Delicious and Coelestial Intimacies , yea , and so many Saints which had been the Seals of his own Ministry , in this lower World , I cannot say ; but it would be Heaven enough unto him , to go unto that Jesus , whom he had lov'd , preach'd , serv'd , and in whom he had been long assured there does All Fulness dwell . In that Heaven I now leave him : but not without Grynaeus's pathetical Exclamations , ( O beatum illum diem ! ) Blessed will be the Day , O blessed the Day of our Arrival to the glorious Assembly of Spirits , which this great Saint is now reioicing with ! Bereaved New-England , where are thy Tears , at this Ill-boding Funeral ? We had a Tradition among us , ` That the Countrey could never perish , `as long as Eliot was alive . But into whose hands must this Hippo fall , now the Austin of it is taken away ? Our Elisha is gone , and now who must next year invade the Land ? The Jews have a saying , Quando Luminaria paetiuntur Eclipsin , malum signum est mundo ; but I am sure , 't is a dismal Eclipse that has now befallen our New-English World. I confess , many of the Ancients fell into the vanity of esteeming the Reliques of the Dead Saints , to be the Towers and Ramparts of the place that enjoy'd them ; and the dead Bodies of two Apostles in the City , made the Poet cry out , A Facie Hostili duo propugnacula praesunt . If the Dust of dead Saints could give us any protection , we are not without i● ; here is a Spot 〈…〉 American Soyl that will afford a rich Crop of it , at the Resurrection of the Just . Poor New-England has been as Glastenbury of old was called , A Burying-place of Saints . But we cannot see a more terrible Prognostick than Tombs filling apace with such Bones , as those of the Renowned Eliot's ; the whole Building of this Countrey trembles at the fa●l of such a Pill●r . For many Months before he dyed , he would often chearfully tell us , That he was shortly going to Heaven , and that he would carry a deal of good News thither with him ; he said , He would carry Tidings to the Old Founders of New-England , which were now in G●ory , that Church work was yet carried on among us : That the number of our Churches was continua●ly encreasing : And that the Churches were still kept as big as they were , by the daily additions of those that shall be saved . But the going of such as he from us , will apace diminish the occasions of such happy tydings . What shall we now say ? Our Eliot himself used most affectionately to bewail the Death of all useful Men ; yet if one brought him the notice of such a t●ing , with any Despondencie● , or said , O Sir , such a one is dead , what shall we do ? he would answer , Well , but God lives , Christ lives , the Old Saviour of New-England yet lives , and he will Reign till all his Enemies are made his Footstool . This , and only this consideration have we to relieve us ; and let it be accompanied with our addresses to the God of the Spirits of all Flesh , That there may be Tim●thie's raised up in the room of our Departed Pauls , and that when our Moses's are gone , the Spirit which was in those brave Men , may be put upon the surviving Elders of our Israel . Thus died the first Preacher of the Gospel to the Indians in New-England . Aged 86. FINIS . Notes, typically marginal, from the original text Notes for div A69886-e11850 Vivere sibi . Vacare Deo. Nil prosunt lecta nec intellecta ; nisi teipsum legas , & intelligas . Fortunam ut tegam appeto , non longam , sed Concinnam . Norris . * Beverley's great Soul of Man. p. 292. Ci● . prim , tus● . Cupressus funeria . Notes for div A69886-e54220 Psal . 76. ver . 5. John Damascen . Hist . c. 23. Gal. c. 6. v. 9 , 10. Job 7. v. 1. John 9. v. 4. Mark c. 13. v. 33 , 35. Mat. 24. v. 24. 2 Cor. 4. v. 16. 2 Cor. 12. v. 9 , 10. Luke 22. v. 44. Cor. 5. v. 5. Psal . 145. Isa 50. v. 2. 2 Tim. 1. 12. c. 34. v. 14 , &c. Psal . 4. v. 9. Psal . 61. v. 3 , 4. Psal . 61. v. 4. Psal . 119 Jer. 17. v. 16 , 17. 31. 16. Job 13. 15. C. 12. 6. 1 Mac. 2. 61. Lam. 3. 25 , 26. 1 John 3. 2. Ps . 116. v. 9. Psal . 31. 1. Job 6. 10. Lam. 1. C. ●2 . Luke 21. 19. Prov. ch . 3. v. 11 , 12. Tob. c. 12 ▪ v. 13. Micah 7. v. 9 ▪ Ch. 14. v. 5. 1 Thess . c. 5. v. 8. Psal . 31. 1. Cant. 5. 1. Exod. 35. vers . 18. Notes for div A69886-e81120 1594.