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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	joy_n	sorrow_n	2,802	5	8.8668	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66053	Of the principles and duties of natural religion two books / by the Right Reverend Father in God, John, late Lord Bishop of Chester ; to which is added, A sermon preached at his funerals, by William Lloyd ...	Wilkins, John, 1614-1672.; Lloyd, William, 1627-1717. Sermon preached at the funeral of John, late Lord Bishop of Chester.; Tillotson, John, 1630-1694.	1675 (1675)	Wing W2204; Wing L2705_PARTIAL; ESTC R20334	178,528	530

in detestation of his Memory Such is generally though not always the curse of God that pursues wicked men Whereas contrariwise it is the Promise of God to the Just that they shall always be had in remembrance Psal. 112. 6. And that their memory shall be blessed as far as known Prov. 10. 7. Promises which as all other of Temporal things are to be understood with reservation to the Divine Oeconomy to that wisdom of God which orders all things in the Government of the world It becometh not the Majesty of him that governs all things to break his course and to work Miracles upon every particular occasion 'T is enough that he generally provideth that the same thing may be done otherwise and declares it to those by whom it ought to be done If they do it not if there be a faileur in them his Promise is not void his word is not broken since it was given with that Condition Which being not performed by them that were to have done it he can make reparation to those that suffer by it yea he hath done it already in this that he hath given them that which this typifies And what if they fall short of the shadow when they have the substance in a better and true Immortality The mean while we see what is required on our parts As the servants of God out of that store which he hath given us We are to pay what he hath promised good men 'T is that which all naturally desire but wicked men shall not attain only to the just God hath promised that we shall remember ●●em and he commands that we should do it especially for good Bishops departed this life Our remembrance of them doth not differ in kind but in degree from what we owe to the memory of others 'T is a duty we are to pay them above others in our Thoughts in our Affections in our Words and in our Actions and Lives First in our Thoughts 't is not a simple remembrance that God requires for that being an act of the sensitive soul as I conceive doth not directly fall under precept For it is not in our power to remember or forget either what or when we please But it is in our power to do those acts which conduce to the exciting or to the helping of our memory This is that which God requires at our hands that we should endeavour to turn our minds towards such objects and contemplate in them the gifts and graces of God that as oft as we think of them we should acknowledg that good which was in them and which we have received by their means That we should pay them that honourable esteem which we owe to our spiritual Parents and Benefactors If we think upon them heartily in this manner it will work something upon our Affections We cannot but be sensible of the want of such men and therefore grieved for our loss when they are taken from us as the Asian Bishops were at those words of St. Paul when he said they should see his face no more Though God intend it for their gain whom he takes to himself and he takes them in that time which suits best with their Circumstances Yet even then we have cause to grieve for our selves and for the Church who are deprived of the presence and use of such men How much more when for ought we know they are taken away for our sins When for ought we know it was because the age was not worthy of them For ought we know 't is in order to some judgment of God which will come the sooner when they are gone when we have filled up the measure of our iniquities When Elijah was taken away in a very evil age Elisha cryed out O my Father my Father the Chariots and Horsemen of Israel What will become of Israel now thou art gone We dare not think so highly of any one man We have no such cause to despond of our Nation When it is bad we are to do our parts to make it better to pray that God would send more Labourers into his Harvest that he would double his gifts and blessings on those that are left And for those we have lost we must resign them to God both acknowledging his bounty in giving them to us and submitting to his will in taking them to himself So S. Bernard on the death of his Brother Gerard Lord says he thou hast given and thou hast taken away though we grieve that thou hast taken away yet we cannot forget that thou didst give him Yea we owe not only submission to God but thankfulness too for their sakes who are delivered by this means from so great and such manifold evils as continually hover about us in this life From sickness and pain from labour and danger from sorrow and fear and care and what not being delivered from Sin which is the Cause and from that Flesh which is the Center of all this They are past all evils else that have overcome Death They leave sorrow to us who call our selves the living Their life the only true life is immutable Joy eternal Rest Peace and Felicity Which if we seriously believe if we desire to be with them we cannot sorrow for our loss without joy for their gain and thanksgiving on their behalf to that good God who hath given them the victory through our Lord Jesus Christ. But thus much we owe upon the death of every true Christian though of never so mean a rank and condition We are to be thankful to God for his mercies and to profess it as we are taught in the Offices of our Church which have the same words of burial for the meanest of our communion as for those that are highest in their Graces and Gifts But there is a remembrance in Words that is due to these and not to the other namely the due praise of those their excellent Graces and Gifts which though they have not of themselves but through the bounty and liberality of God who is therefore to be chiefly respected and glorified in all the praise that we give to his creatures Yet since he is pleased to do them this honour above others and to make choice of them whom he so dignifies we are bound to allow it them we are to follow Gods choice to give them praise whom he hath so qualified for it Only with this care that we do it truly not to flatter the dead and profitably for the example and imitation of the living We have so much reason to do this that they who had only reason to guide them the Gentiles upon the death of any eminent persons had Orations made publickly in their praise The Jews without any particular Law for it had honour done to the Memory of Worthy persons at their Funerals 2 Chron. 32. ult The Rites of it are partly described 2 Chron. 16. 14. They laid their dead in a bed full of the richest perfumes which also were

the Commandments themselves and likewise of our knowleldg and approbation of them namely the practice of holiness and virtue in the conduct of our lives whereby we are to be advanced unto that state of happiness wherein the perfection of our natures and our resemblance of the Deity doth consist And because the best of men do frequently fall short of that obedience which is due to the Laws of God therefore in case of transgression natural light doth direct men to repentance which is an hearty sorrow for our neglects and violations of the Divine Law accompanied with a firm and effectual purpose and resolution of amendment for the future Which though it do suppose the Commandments of God not to have been duly observed yet is it the only remedy left in such cases Some have questioned whether there be any obligation upon us for this by the light of nature partly because the Stoicks deny it and partly because reason will tell a man that it cannot afford any compensation to Divine justice To which I should say That the Stoicks indeed do deny this because it implies passion which their wise man must be without yet they will admit a man to be displeased with himself for any error or mistake which is much the same thing with sorrow though under another name And though this be not enough to satisfie infinite justice yet it is that which reason doth oblige us to We expect from those who offend us that they should profess their sorrow and shame beg pardon and promise amendment And the men of Nineveh did upon a Natural principle betake themselves to this remedy and with good success though they were doubtful of it Who can tell if God will turn and repent This conformity to the Law of God requires a twofold condition Universality Regularity 1. Universality both as to the time and the duties themselves without any such picking and chusing amongst them as may bend the Laws to make them suitable to our own interests and humours 2. Regularity in the due proportioning of our love and zeal and observance according to that difference which there is in the true nature and consequence of the things themselves preferring mercy and obedience before sacrifice and the weighty matters of the Law before tything of mint and cummin righteousness and peace before meat and drink 'T is true the least commandment is not to be neglected as having stamped upon it the autority of the great God But then we are to consider that the same autority by which that is injoined doth oblige us to prefer other things before it So that a man doth disobey in doing a good thing when upon that account he neglects what is far better And the mistake of men about this is the true cause of that which we call Superstition which is one of the opposites to Religion and so destructive to the true nature of it Men being apt to think themselves priviledged for their neglects and failings in some greater matters by their zeal about lesser things Now nothing will contribute more to banish this Superstition out of the world than a sober enquiry into the nature and causes of things whereby we may be able to take a just estimate of their evidence and importance and consequently to proportion our zeal about them I mention this the rather because it hath been by some objected that humane Learning and Philosophy doth much indispose men for this humble submission to Divine Laws by framing their minds to other notions and inclinations than what are agreeable to Religion But that this is a false and groundless prejudice may be made very evident The true knowledg of the nature of things being amongst natural helps one of the most effectual to keep men off from those two extremes of Religion Superstition and Prophaneness 1. For Superstition this doth properly consist in a misapprehension of things placing Religion in such things as they ought not for the matter or in such a degree as they ought not for the measure which proceeds from ignorance 2. For Prophaneness this doth consist in a neglect or irreverence towards sacred things and duties when such matters as ought to have our highest esteem are rendered vile and common And this likewise doth proceed from ignorance of the true nature of things Now one of the best remedies against this is the study of Philosophy and a skill in nature which will be apt to beget in men a veneration for the God of nature And therefore to those Nations who have been destitute of Revelation the same persons have been both their Philosophers and their Priests those who had most skill in one kind of knowledg being thought most fit to instruct and direct men in the other And if we consult the stories of other places and times we shall constantly find those Nations most solemn and devout in their worship who have been most civilized and most philosophical And on the contrary those other Nations in America and Africa whom Navigators report to be most destitute of Religion are withall most brutish and barbarous as to other Arts and knowledg It cannot be denyed indeed but that a slight superficial knowledg of things will render a man obnoxious either to Superstition or to Atheistical thoughts especially if joined with a proud mind and vicious inclinations He that hath made some little progress in natural enquiries and gotten some smattering in the phrases of any Theory whereby as he conceives he can solve some of the common Phaenomena may be apt to think that all the rest will prove as easie as his first beginning seems to be and that he shall be able to give an account of all things But they that penetrate more deeply into the nature of things and do not look upon second causes as being single and scattered but upon the whole chain of them as linked together will in the plainest things such as are counted most obvious acknowledg their own ignorance and a Divine power and so become more modest and humblé in their thoughts and carriage Such inquisitive persons will easily discern as a noble Author hath well expressed it that the highest link of Natures Chain is fastened to Jupiter's Chair This notwithstanding it be a digression I thought fit to say by way of vindication and answer to those prejudices which some men have raised against humane Learning and the study of Philosophy as if this were apt to dispose men unto Atheistical principles and practices Whereas a sober enquiry into the nature of things a diligent perusal of this volume of the world doth of it self naturally tend to make men regular in their minds and conversations and to keep them off from those two opposites of Religion Superstition and Prophaneness CHAP. XVII Of Passive Obedience or Patience and Submission to the Will of God THus much may suffice concerning the nature and duty of Active Obedience I proceed to that of Passive Obedience or patient

whatever he would not have me be or do I will be against it likewise 2. It will be a means to promote our peace comfort quiet and to alleviate our troubles and make our yoke more easie Ducunt volentem fata nolentem trahunt The strugling with our yoke will but make it gall us so much the more 't will be a greater ease for us to follow it willingly and to be led by it rather than to be dragged along with it Nullum tam arctum est jugum quod non minus laedat ducentem quàm repugnantem Unum est levamentum malorum ingentium pati necessitatibus suis obsequi There is no yoke so streight and hurtful in it self but will prove more hurtful for our strugling with it The only allay under great sufferings is to bear them quietly and obey necessity to submit to what we cannot remedy It may be in the power of others to disturb our outward conditions but it should be in our power that they should not disturb our minds And so long as we can preserve our tranquillity there we may be said to be truly happy An impatient man is in the Scripture phrase compared to a wild Bull in a net being full of the fury of the Lord Isa. 51. 20. As that fierce creature being muzled in the Huntsman's toyl doth by all his strugling but further intangle himself so do men increase their own perplexities by their impatience under them There is no one thing wherein the folly of men doth more appear than that foolish exchange which they make of their inward quiet and peace for outward trifles both as to their impatience under the things they suffer and their impetuous desires after the things they want Ex eo stupor noster apparet saith Seneca quòd ea sola putamus emi pro quibus pecuniam solvimus ea gratuita vocamus pro quibus nos ipsos impendimus Herein appears the stupidness of men that they esteem those things only to be bought for which they pay money but count such things of free cost for which they pay themselves their inward quiet and tranquillity which is far more to be valued than their outward possessions Whereas if they were but as wise in this kind of merchandise as in others they would consider the just rate and value of every thing and pay no more for it either in the purchase of it or parting with it than it is really worth 3. 'T is very much for our honour and reputation to bear afflictions decently ' Take away from a good man saith Maximus Tyrius the honour of his sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you rob him of his Crown you hide and obscure his glory Si hominem videris interritum periculis inter adversa felicem in mediis tempestatibus placidum ex superiore loco homines videntem ex equo Deos non subit te veneratio ejus c. If thou seest a man undaunted in the midst of danger happy in adversity placid and serene in a tempest placed in a station equal with the Gods whence he looks down upon other men as being in a vale below him Art thou not presently possest with a high reverence and veneration for such a person And in another place saith the same Author Quam venerationem praeceptoribus meis debeo eandem illis praeceptoribus generis humani Speaking of such persons saith he such veneration as I owe to my Master and Tutor such and much more ought I to pay to these Teachers of mankind who set them such excellent lessons for their imitation God himself upon this account seems as it were to glory and to triumph over the Devil in the behalf of Job Seest thou my servant Job that there is none like him upon earth 'T was an high elogium that and tended much to his honour And the Apostle tells us elsewhere that a meek and a patient spirit is with God of great price The spirit of glory and of God resteth upon such as endure sufferings Men think to set out themselves and to get repute amongst others by their haughtiness looking upon every little injury as a high indignity but of such a frame of mind it may be truly said non est magnitudo tumor est It is not greatness but a swelling of mind It shews a narrowness and littleness of soul. Invalidum omne naturâ querulum The more weak any thing is the more apt to complain Whereas on the other side patience doth enlarge the minds of men and raise their esteem making them triumphant without fighting The Heathen and their Idolatries were heretofore subdued non à repugnantibus sed à morientibus Christianis as St. Austin speaks not by the resistance but by the patient sufferings of the dying Christians So mightily did this grace conduce in the primitive times to the spreading and propagation of Christianity through the Heathen world But are all complaints then in affliction unlawful To this I answer 1. Natural expressions of grief are allowable A man must be sensible of his sufferings and consequently cannot but grieve under them That stupor and benummedness of spirit whereby men are made unapprehensive of their afflictions is in it self both a great sin and a great judgment 2. But then these expressions of our grief must be rightly qualified with their due circumstances 1. They must not be disproportionable to the occasion A great complaint for a little cross like Jonah's trouble for his gourd 2. Not unsitting for the manner not accompanied with bitter invectives against second causes and instruments they should rather express our humility than our anger 3. They must not be immoderate for the degree as if we were without hope like Davids passionate complaints for the death of his son Absolom 4. They must not be sinful for the nature of them blaming Gods justice and reviling his providence And now that I have so abundantly shew'd the reasonableness of this vertue of patience and submission I am still sensible how hardly men are brought to it when there is real occasion for the practise of it and therefore I think it may be of great use to add some directions which may help to prevent or at least abate our impatience under afflictions and to promote this submissive temper and disposition And accordingly they shall be of two sorts some negative others positive I begin with the negative 1. Take heed of aggravating afflictions beyond their due proportions Do not fix your eye or your thoughts chiefly upon the smart of them without regarding the benefit of them 'T is true indeed as the Apostle tells us No affliction is joyous for the time but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby 'T were an unreasonable thing and an argument of great frowardness for a patient to mind only the bitterness of his potion the corrosiveness of his plaister without

conveniences such a man is more truly rich than he whose revenue is a thousand times greater if it be not equal either to his occasions or to his mind Now when it is said that Religion is the cause of Riches the meaning of this cannot reasonably be understood of Riches in the second sense as if he that were religious should be thereby advanced to the greatest possessions that any man else doth enjoy from the condition of a Peasant or a Tradesman to that of a Prince Because this would no more consist with those several degrees and subordinations required to the order of the Universe than it would for every common Souldier to be a General or every private man to be a King But the meaning of this proposition must be that Religion will be a means to supply a man with such a sufficiency as may denominate him rich and to free him from such necessities whether real or imaginary as others of his rank and station are liable unto So that by what hath been said it may appear that the true notion of Riches doth comprehend under it these two things 1. A sufficiency for a mans occasions and conveniencies 2. An acquiescence of mind in so much as is in it self really sufficient and which will appear to be so supposing a man to judg according to right reason And that this is not a meer fancy or notion but the most proper sense of the word Riches wherein all mankind have agreed may be made very evident Concerning the first of these there can be no colour of doubt All the scruple will be concerning the second Whether that be necessary to make a man rich And to this the Philosophers do generally attest Aristotle in particular doth affirm that the true nature of Riches doth consist in the contented use and enjoyment of the things we have rather than in the possession of them Those that out of penuriousness can scarce afford themselves the ordinary conveniences of life out of their large possessions have been always accounted poor nay he that cannot use and enjoy the things he doth possess may upon this account be said to be of all others the most indigent because such a one doth truly want the things he hath as well as those he hath not That man who is not content with what is in it self sufficient for his condition neither is rich nor ever will be so because there can be no other real limits to his desires but that of sufficiency whatever is beyond this being boundless and infinite And though men may please themselves with an imagination that if they had but such an addition to their Estates they should then think they had enough yet that is but a meer imagination there being no real cause why they should be more satisfied then than they are now He that is in such a condition as doth place him above contempt and below envy cannot by any enlargement of his fortune be made really more rich or more happy than he is And he is not a wise man if he do not think so nor is he in this either wise or worthy if he be so far solicitous as to part with his liberty though it be but in some little servilities for the encreasing of his Estate These things being premised it may be made very evident that the design of being truly rich that is of having enough and being contented will be most effectually promoted by Religion and that both Morally and Naturally 1. Morally upon which account this is by the Philosophers owned to be one of the rewards belonging to virtue good men only having a Moral title to wealth upon account of fitness and desert There are many assertions and promises in Scripture to this purpose of being prospered in our stores and labours and all that we set our hands unto of lacking nothing that is good for us 'T is this that must intitle us to the blessing of God and 't is the blessing of God that maketh rich Solomon speaking of Religion under the name of Wisdom saith that in her left hand are riches durable riches that she causes those that love her to inherit substance and doth fill their treasures And the Apostle tells us that Godliness hath the promises of this life 2. Religion is a natural cause of riches with reference to those two chief ingredients required to such a state namely the supplying of us with a plentiful sufficiency as to our possessions and a satisfaction as to our minds 1. A sufficiency as to our estates and possessions There are but these two ways that can contribute to the improving of mens possessions namely the Art of getting and of keeping Now Religion is an advantage to men in both these respects Nothing can be more evident than that there are many virtues which upon these accounts have a natural tendency to the increasing of mens estates as diligence in our callings The diligent hand maketh rich heedfulness to improve all sitting opportunities of providing for our selves and families being provident in our expences keeping within the bounds of our income not running out into needless debts In brief all the lawful arts of gain and good husbandry as to the exercise of them are founded in the virtues which Religion teaches On the contrary it is plain that there are many kind of sins which have a direct natural efficacy for the impoverishing of men As all kind of sensuality and voluptuousness idleness prodigality pride envy revenge c. of all which may be said what Solomon says of one of them that they bring a man to a morsel of bread and clothe him with raggs 2. And as for the second requisite to riches satisfaction of mind with our conditions and a free use of the things we enjoy This is the property of Religion that it can inable a man to be content with his estate and to live comfortably without such things as others know not how to want And the ability of being content with a little may be much more truely called riches than the having of much without being satisfied therewith 'T is better to be in health with a moderate appetite than to be continually eating and drinking under the disease of a voracious appetite or a Dropsy And in this sense A little that the righteous hath is better than great riches of the ungodly But this may appear likewise from experience Let any man impartially consider what kind of persons those are amongst the generality of men who in their several degrees and orders are counted most able and most wealthy and it will appear that they are such as are most serious in the matter of Religion most diligent in their callings most just and honest in their dealings most regular and sober in their conversations most liberal towards any good work upon which account it is that such places where men have the opportunity of being instructed in and excited to the Duties

Benignity he would be sometimes deceived in believing they were what they seem'd to be and what he knew they ought to have been His greatness of mind was known to all that knew any thing of him He neither eagerly sought any Dignity nor declined any Capacity of doing good He look'd down upon Wealth as much as others admire it He knew the use of an Estate but did not covet it What he yearly received of the Church he bestowed in its service As for his Temporal estate being secured against want he sought no farther he set up his rest I have heard him say often I will be no richer and I think he was as good as his word As for Revenge how could it enter into the breast of him that hated nothing but that which makes us hateful to God I say not but he had a sense of personal injuries and especially of those that reflected upon his name when they proceeded from those that had good names of their own What others said he despised but by those he would often wish he had been better understood That he was not he bore as his misfortune he would not requite them with the like but mention'd them with all due Respect and was always ready to oblige them and to do them good Yet it was not so desirable I say not to be his Enemy for He did not account them so but to be at those terms with him as to be his Acquaintance or Friend They that were never so little familiar with him could not but find as well Benefit as Delight in his conversation His Discourse was commonly of useful things it never caused trouble or weariness to the Hearer Yet he would venture to displease one for his good and indeed he was the man that ever I knew for that most needful and least practised point of Friendship He would not spare to give seasonable reproof and wholesome advice when he saw occasion I never knew any that would do it so freely and that knew how to manage that freedom of speech so inoffensively It was his way of Friendship not so much to oblige men as to do them good He did this not slightly and superficially but like one that made it his Business He durst do for his Friend any thing that was honest and no more He would undertake nothing but what well became him and then he was unwearied till he had effected it As he concerned himself for his Friend in all other respects so especially in that which went nearest to him of all earthly concernments He would not suffer any blot to be thrown or to lye upon his Friends good Name or his Memory And that Office I am obliged to requite in giving some account of that which has been spoken by some to his disadvantage I shall neglect for he did so any frivolous reports but that which seems to have any weight in it as far as I have observed is that he had not that zeal for the Church that they would seem to have that object this He seemed to look upon the Dissenters with too much favour to their persons and ways As to the persons No doubt that goodness of Nature that true Christian Principle which made him willing to think well of all men and to do good or at least no hurt to any might and ought to extend it self to them among others But besides he was inclined to it by his education under his Grandfather Mr. Dod a truly pious and learned man who yet was a Dissenter himself in some things Not that he had any delight in contradiction or could find in his heart to disturb the peace of the Church for those matters He was so far from it that as I have frequently heard from this his Grandchild and others when some thought their Dissents ground enough for a War he declared himself against it and confirmed others in their Allegiance He profest to the last a just hatred of that horrid Rebellion Now his Relation to this man and conversation with those of his Principles might incline him to hope the like of others of that way And when he found them farther off from the unity of the Church he might possibly overdo through the vehemence of his desire to bring them off of their Prejudices and to reduce them to the Unity of the Church in which his Grandfather lived and dyed Why might he not hope the same of other Dissenters As for himself he was so far from Approving their ways that in the worst of times when one here present bewailed to him the Calamities of the Church and declared his Obedience even then to the Laws of it He incouraged him in it he desired his friendship and protected both him and many others by an interest that he had gained and made use of chiefly for such purposes How he demeaned himself then is known in both Universities where he governed with praise and left a very grateful Remembrance behind him How in the next times since I cannot speak in a better Place And when I have named this City and the two Universities I think he could not be placed in a better Light in this Nation There were enough that could judg and he did not use to disguise himself I appeal to you that conversed with him in those days What zeal he hath exprest for the Faith and for the unity of the Church How he stood up in defence of the Order and Government How he hath asserted the Liturgy and the Rites of it He conformed himself to every thing that was commanded Beyond which for any man to be vehement in little and unnecessary things whether for or against them he could not but dislike and as his free manner was he hath oft been heard to call it Fanaticalness How this might be represented I know not or how his design of comprehension might be understood Sure I am that since he came into the Government of the Church to which he was called in his Absence he so well became the Order that it out-did the expectation of all that did not very well know him He filled his place with a Goodness answerable to the rest of his life and with a Prudence above it considering the two extreams which were nowhere so much as in his Diocess Though he was as before very tender to those that differed from him yet he was as before exactly conformable himself and brought others to Conformity some Eminent men in his Diocess He endeavoured to bring in all that came within his reach and might have had great success if God had pleased to continue him But having given full proof of his intentions and desires it pleased God to reserve the fruit for other hands from which we have great cause to expect much good to the Church He was in perfect Health in all other respects when a known Infirmity from an unknown cause that had been easier to cure than it was to discover stole upon

him and soon became incurable He was for many days in a prospect of Death which he saw as it approached and felt it come on by degrees Some days before he died he found within himself as he often said a Sentenoe of Death In all this time first of Pain then of dreadful Apprehension at last in the presence of Death Who ever saw him dismaid Who ever found him surprized or heard a word from him unbecoming a wise man and a true Christian It was my infelicity to be so engaged that I could not duly attend him and so deceived with vain hopes that I believed him not dying till he was dead But at the times I was with him I saw great cause to admire his Faith towards God his Zeal for his Church his Constancy of Mind his Contempt of the World and his Chearful hopes of Eternity I have heard much more upon these heads from those that were with him Some of you may have heard other things from other men It hath been the way of our Adversaries to entitle themselves to dying men even those whose whole life was a Testimony against them Thus after the Death of our Famous Jewel the Papists were pleased to say he dyed of their Religion Militiere hath ventured to insinuate the same of our late King of blessed and glorious memory Mens Tongues and Pens are their own but lest they should abuse them and you and the Memory of this worthy Prelate as they have abus'd others though nothing needs to be said to such groundless Calumnies I declare and that upon most certain grounds That he died in the Faith of our Lord Jesus Christ and in the Communion of the Church of England as it is by Law established He died only too soon for the Church and for his Friends But for himself he had lived long enough He has lived long enough that dyes well For whatsoever he wants of that which we call time it is added though it adds nothing to Eternity As for us that are now to try how we can bear the want of those many blessings we enjoyed in him What shall we say We must submit to the Will of God Our Comfort is that we shall follow and come together again in due time Till when Farewel pious and virtuous Soul Farewel great and excellent man Farewel worthy Prelate and faithful Friend We have thy Memory and Example Thou hast our Praises and our Tears While thy Memory lives in our Breasts may thy Example be fruitful in our Lives That our Meeting again may be in Joy unspeakable when God shall have wiped away all Tears from our Eyes FINIS Vid. Dr. H. More Postulatum Definition Def. 2. Axiom 1. Postulatum Defin. 1. Desin 2. Defin. 3. Defin. 4. Ax. 1. Ax. 2. Ax. 3. Ax. 4. Ax. 5. 2. Aristot. Eth. lib. 1. cap. 3. Metaph. lib. 1. cap. ult Protrept in Symbol 25. 3. 4. 5. Grot. de Verit. lib. 2. Act. 17. 11 Eph. 2. ● 5 6. Col. 3. 6. 2 Thes. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 7. Heb. 11. 6. * Aristot. Top. Var. Hist. lib. 2. c. 31. Nat. Deor. lib. 1. 32. De Legib lib. 1. Tusc. Qu. lib. 1 Epist. 11● De Nat. Deorum lib. 2. De Benefit lib. 4. c. 7. The Wisdom of being Religious Dr. Tillotson's I. Sermon De Coelo lib. 1. c. 10. Metam lib. 1. Saturnal lib. 1. De divinatione lib. 2. De Natur. Deor. lib. 2 Rom 1. 20 Acts 14. 17. Psal. 19. L. 5 Bacon Essays Chap. 3. Prop. 3. Prop. 4. Prop. 7. Natura D●or lib. 1. c. 86. Lord Bacons Essays De Ira Dei cap. 11. Tus●●ul Qu. lib. 1. Dissert 1. In Phaed. De Republ. lib. 2. De Benefic lib. 6. Nat. Quest. 1. Praef. De Natur. Deor. De Legib. lib. 2. De Legib lib. 10. Eclog. 3. Georg. lib. 4 Epist. 95. Benefic lib. 4. Nat. D●or lib. 1. De coelo lib. 2. Against Colotes Eccl. 1 15. Phaed. Natur. Deor. Lib. 2. Cap. 6. Nat. Deor. lib. 2. De 〈◊〉 Nat. Quaest. lib. 1. Praef. Py●●● Carm. Amyraldus D● Benefi● lib. 4. De Ira. lib. 2. cap. 27. Ibid. lib. 4. cap. 25. De Benefic 7. 31. De Benefic lib. 4. Pythag. Carm. Theatetus De Legibus lib. 2. De Repub. lib. 2. De Divinat Symposiac lib. 8. Q. 1. Nat. Deor. Dan. 4. 34 35. Psal. 100. 3. Tuscu Q. lib. 1 Tuse lib. 1. Epist. 117. 2 Tim. 1. 10. 1 Cor. 15. 19. Amyraldus Psa. 58. 11 Topic. 1. 9. Nat. Deor. lib. 1. Psal. 89. 9 10 Sen. Nat. Qu. lib. 7. cap. 30. Heb. 1. 1. Gal. 4. 3. Prepar Evang lib. 14 cap. 13. lib. 4. cap 13. Dissert 38. Epist. 95. De Nat. Deorum lib. 2. Satyr 2. Isa. 40. 6. 1 Thes. 5. 8. Eph. 6. 17. Heb. 6. 19. Psal. 65. 5. Prov. 3. 26. Rom. 15. 13. 1 Pet. 1. 21. Psal. 147. 5. Psa. 17. 14. Eccles. 9. 11. Hag. 1. 6. Psa. 27. 10. Job 6. 15. Psal. 68. 5. 145. 14. 146. 9. Psal. 10. 14. Psal. 22. 11. Psal 135. 6. Psa. 62. 10 11. Isa. 26. 4. Rom. 4. 18. 21. Zech. 1. 5. Jer. 17. 7. Mat. 6. 34. Mat. 10. 3. Luk. 14. 26. Philem. 3. Psa. 50. 21. Mr. Smith of Superstition Mat. 19. 7. 1 Tim. 1. 17. ch 6. 15 16. Zech. 9. 17 Psal. 100. 3. Psal. 23. Acts 17. 27. Joh. 5. 42. Mr. Pinke Benefic lib. 4. cap. 19. Epist. 123. De Legib. lib. 2. Hosea 3. 5. Psal. 130. 4. Rom. 13. Mat. 10. 18 Psa. 76. 11. v. 12. Psa. 25. 13. Deut. 28. 58. ver 65. Judg. 9. 2. Rom. 7. 12 Rom. 7. 16 Psal. 19. 7 119. 142. De Vita Beata 15. Ion. 3. 9. lib. 6. 39. Lib. 8. 23. Lib. 4. 6. 7. Lib. 1. c. 23. Enchyrid Dissert 3. 7. 2. 26. Psal. 119. 75. Heb. 12. 11. 1 Cor. 11. 32. Psal. 25. 10. Exod. 34. 6. Rom. 2. 4. Lam. 3. 22. 2 Cor. 1. 5. Job 2. 10. Ad Polyb. cap. 29. Dissertat lib. 3. cap. 26. 1 Sam. 3. 18. Psal. 39. Epist. 96. Epist. 107. Enchyrid cap. 23. Dissert lib. 3. cap. 24. Lib. 10. cap. 25. Lam. 3. 39. Psal. 8. 4. Job 5. 7. 1 Cor. 10. 13. Sen. Ep. 95. Luke 23. 41. Rom. 3. 19. v. 4. Ezek. 18. 25. Prov. 19. 3. Job 34. 31. Lam. 3. 39. Psal. 118. 18. Lam. 3. 22. Heb. 12. 5. Rev. 3. 19. Psa. 94. 12. Prov. 3. 12. 1 Cor. 11. 32. Acts 9. 15. Phil. 1. 29. Heb. 12. 8. Luke 16. 25. Psal. 73. 5. Psal. 119. 75. Sen. Ep. 107. Dissert lib. 3. cap. 26. Seneca de Ira. lib. 3. c. 16. Ep. 42. Seneca Ep. 41. Ep. 64. Job 2. 1 Pet. 4. 13. Heb. 12. 11. Job 15. 11. 1 Sam. 3. 18. Job 1. 15 17. 2. Sam. 15. 26 ver 10. 1 Sam. 25. 22. 2 Sam. 18. 33. Psal. 39. Sen. Helv. cap. 5. Lib. 2. c. 7. 1 King 20. 3. 1 Cor. 10. 13. Rom. 8. 28. 2 Sam. 19. ver 27 28. Greg. Moral Chap. 40. 4. Sen. Ep. 76. Ep. 91. S●● Tranq A● cap. 11. Sen. ad Mutium cap. 9. Gen. 32. 10. 1 Sam. 17. 37. 2 Chron. 20. 7. 1 Cor. 1. 10. Eccl. 12. 13. De Leg. lib. 1. Jur. sat 15. De superstistitione Nat. Deor. lib. 2. Lactant. Against Colotes Nat. Deor. lib. 1. Lord Bacons Essays Cap. 11. Rom. 13. 5. De Benef. lib. 3. c. 6. lib. 10. Lib. 4. cap. de Haeret. Grotius de Jure belli pacis l. 2. cap. 20. sect 51. lib. 8. Eccles. 2. 3. Acts 24. 16. Moral 1. ad Eudem Dissert 1. 6. Lib. 8. Sect. 19. Seneca Idem Epist. 85. Epist. 31. Mag. Moral lib. 2. cap. 2. Epist. 74. Epist. 74. Deut. 28. 61. Exod. 23. 25. Deut. 7. 15. Prov. 4. 22. Isa. 58. 8. Prov. 17. 22. 15. 13. 12. 25. Deut. 34. 7. Lev. 25. 18 Prov. 1. 33. Prov. 12. 21. Psal. 34. 17 Prov. 23. 29. Rhet. lib. 1. cap. 5. Psal. 34. 10 Prov. 3. 16 c. 7. 8 18. 8. 21. Psal. 37. 16. Ethic. lib. 4. cap. 1. Jer. 17. 11. Prov. 11. 24. cap. 13. 11 22. cap. 22. 16. cap. 28. 8. Jam. 2. 5. Tit. 3. 3. Matt. 11. 30. 1 Joh. 5. 3. Gal. 5. 22. Job 20. 5. Prov. 5. 5. 20. 17. 23. 32. Prov. 22. 1. 1 Cor. 9. 15. cap. 12. 26. Deut. 32. 9. Exod. 19. 5. Jer. 12. 7. Psal. 4. 3. Prov. 1. 9. Chap. 4. 8 9. Deut. 28. 13. 1 Sam. 2. 30. Joh. 12. 26. Epist. 76. Tusc. Q. 2. Prov. 14. 34. 2 Pet. 1. Prov. 14. 14. v. 26. c. 28. 1. Isa. 26. 3. Isa. 32. 17. Rom. 2. 9 10. Gal. 5. 22. Isa. 57. Mat. 12. Ep. 105. Job 20. 25 26. Rom. 1. 28 Eph. 4. 18 19. 1 Tim. 4. 2. Lib. 5. 6. 9. Ephes. 2. Matt. 7. Matt. 13. Matt. 20. Luke 14. Matt. 25. Matt. 25. 1 Cor. 9. 1 Cor. 9. Rom. 2. 14 15. Col. 3. 17.