Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sting_n	7,502	5	11.8545	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87565	A shock of corn coming in in its season. A sermon preached at the funeral of that ancient and eminent servant of Christ VVilliam Gouge, Doctor of Divinity, and late pastor of Black-Fryars, London, December the 16th, 1653. With the ample and deserved testimony that then was given of his life, by William Jenkyn (now) pastor of Black-Fryars, London.	Jenkyn, William, 1613-1685.	1654 (1654)	Wing J653; Thomason E735_22; ESTC R202634	33,219	57

only weapon which Death can use is by the merit and spirit of Christ taken away so that death is now become a stinglesse Serpent and a toothlesse Lion a tame disarmed enemy or rather the bare name and notion of an enemy The unwillingnesse of Gods people to dye is not because they judge that death is not good for them but because they think not themselves good enough for death How unlike to Christians Vse 1 do they then shew themselves who are so loath to dye that they will not come but must be drag'd to the grave yea to the very thoughts thereof who though they cannot live without misery yet neither can they be content with that which as they cannot avoid so will put an end to all misery Oh how unsuitable is this distemper to those who both profess they desire that Gods will may be done that they are pilgrims and strangers upon earth and that heaven is their countrey their fathers house 2. How excellent is the grace of Faith Vse 2 which makes a beleever cheerfully to come to that to which another must be drawn and dragd I mean the grave To a beleever when his faith is on the wing life as Paul speaks of his is not dear and death as he speaks of his is desired Acts 20.24 Phil. 1.22.23 It was as hard to make Paul patient when he thought of living as to make another patient when he expected dying Faith is the alone mantle which divides the waters of death so as that a beleever sees he may go through them dry-shod That grace which throwes the Crosse of Christ into these waters of marah and thereby makes them not onely wholsome but pleasant It s our duty to labour for such a spirit Vse 3 as to be willing to die to Come to the grave If it was Christs desire to die for us should it not be our longing to live with him To this end First clear up thy interest in Christs death the death of thy death the blood of Christ makes pale death look beautifully He was a curse and death is thereby a blessing this horn of salvation dipt into the waters of death makes them not onely poisonless but wholsome death hath left its sting in the sides of Christ He that beleeveth in him shall never die Secondly In looking toward death look likewise beyond it even as far as the benefits which follow it view that blessednesse which is invisible Consider not death as it shews it self to an eye of sence but as its manifest to an eye of Faith not as an enemie to man but as changed by Christ into a friend yea the best friend next Christ himself Thirdly Oft meditate of death let it not surprize thee unawares let it be an acquaintance not a a stranger die before thou diest death onely seems a great businesse to those who are to go through it all at once Fourthly Hate sin the love of sin makes men fear death and he who hates sin must needs love death because thereby sin shall be wholly abolisht The love of sin is the arming of death and an armed enemy must needs be formidable Fifthly Wean thy self from the world Omnia ista nobis accedant ut sine ulla nostra laceratione discedant Sen. ep 74. an empty traveller will sing when he meets with the thief he who looks upon himself as possessing nothing in the world fears not a stripping by death let not the world cleave to thee as a shirt which sticks to an ulcerous body and so pulls skin and flesh away withall The loose tooth comes out with ease but when it stands fast in the head it s drawn out with much pain If the world and our affections be fastned the parting will not be without much difficulty I come to the second part of the text 2. Generall part of the Text. and that is the seasonableness of a Saints coming to the grave and First it is set out properly In a full age Tremelius renders it cum senio with old age Pagnine in maturitate in ripenesse Vatablus in senio The uulgar latine in abundantia in abundance which some expound of abundance of honours and riches others of abundance of years and long life and indeed the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies old age or a full age which stands in the abundance of years and therefore I know no reason why we should by giving other interpretations raise a dust to obscure the sence But yet withall here is imported a happy blessed old age such an old age as is a promise and is in scripture frequently cal'd a good old age and therefore this full age may include a threefold fulnesse to name no more 1. Maturitas civilis Gen. 15.15 1 Chro. 29.28 First a Civill fulnesse or maturity and so a full age is an age full of honour peace and riches so it is said that David died in a good old age full of dayes riches and honour this civil fulnesse being not onely considered actively when men have set their houses in order setled their Estates when they are ripe and fit for death in regard they have made their will and fitly disposed of their goods the neglect whereof for fear of death being a childish folly for death is never awhit the nearer because we place it before our eyes nor the further off because we will not see it but passively also when God hath bestowed upon men a full estate and especially a good name when they go not out in a snuff of disgrace and the sun of their life sets not in a cloud but they are buried with honour and leave a sweetly perfumed memoriall behind them their name living when their bodies are dead In this respect Jeroboams son died in a full age being honoured with the lamentations of Israel and Jehojada who was buried honourably in the chief of the Sepulchers of the Kings of Judah Secondly here may be recomprehended a Religious fulnesse 2. Maturitas spiritualis and that in three respects First when a person is born again hath gotten grace into his soul and an interest in Jesus Christ of whose fulnesse he hath received and grace for grace John 1.16 whereby he hath a meekness to die and thus yong ones may be of full age even before they are one and twenty they may be old young-men as on the contrary old sinners or sinners though of an hundred year old may be cal'd young or childish old-men young Josiah had his full age Aetas immatura pijs matura● est et plus illis est annos decem vixisse quam inpijs centum inercer in loc in this respect before he died and as Mercer well notes on the text a green age is to the godly a ripe age and they live more in ten years then the wicked in an hundred Secondly when a person not onely hath grace but also is beneficial usefull doth much good in his

stand long the truth is their falling begins as Isidore of Pelusium speaks with their very building and being men they are subject also to the same accidents and casualties with others 2. Sinfull men T is true sin is in them and not in them in them not as their love but their load and vexation And death doth befall them and doth not befall Doth befall them as afflictive to sense as a cure of their woes as a consequent of sin but not as a curse or a wrathfull punishment but yet this repeated addition and he dyed subjoyned to the relation of the long lives of the ancient Patriarchs shewed the immoveable certainty of that threatning of death against Adams sin notwithstanding the deceitfull promise of the devil 3. They are holy men And to the grave they must come First For a resiing place Here is not their rest Rom. 7.24 Rom. 6.7 2 Cor. 5.6.8 1 Thes 4.16 their works at length follow them and they shall not follow their work any more Secondly They must be perfectly freed from sin which till death they cannot be Thirdly They must have their Crown of life and Fourthly Shall for ever be with the Lord who loves his children so well that he will not alwayes suffer them to be abroad and absent from him 2. In regard of others they must come to the grave First Some are unkind and cruel to them and haply they hurry them to the Port of the grave with a blustering storm and tempest of persecution The Saints especially Ministers of Christ are set in the forlorn hope and commonly the bullet soonest hits them Secondly Some idolize them deifie them how many when adored hath God grownde to pouder as Moses did the Israelites Calf and removed them from men when we have made them equall with God It s the great sin of the times either to deifie or nullifie men God loves neither Thirdly The living must prize them and get much good by them in a little time He who hath a book lent him but for a little while makes the more hast to read it over the Prophets and Saints of God live not ever nor are given us to use as long as we please they are but lent us and we must improve them speedily God hath held the candle of a Saints Life and a Ministers Doctrine to many idle professors many a year and he oft puts out this light to punish them for their negligence Since then even the best must come to the grave let them study to do much for God while they live The grave is a place of silence and rest Use 1 The living the living they praise and are employed for God Short seasons require speedy services The nearnesse of death should put us upon holy serviceablenesse during life as for the preserving of a sweet and precious remembrance of our selves in that generation which follows so especially for the transmitting by our examples holiness to Posterity that so a seed of Saints may be continued in the World when we are dead and gone And truely as otherwise we shall die while we live so hereby we shall live when we are dead and be like civet which when t is taken out of the box leaves a sweet savour behind it 2. Let not any settle themselves securely in this World he is a mad man that will go about to build a house upon a quaking quag-mire upon a rotten foundation The longest lived of those long-lived Patriarchs lived not a thousand years God hereby shewing that the longest life of any of the sons of men is not able to reach to that space which in respect of Gods Eternity is not a day Expect not Eternity in this life Vid Rivet in Gen. Let us live as if we were alwayes dying and yet as such as are ever to live Set not up your hopes your expectations here the grave will rub off all our worldly grandeur as a narrow hole sweepes off all the apples that the foolish hedge-hog loads her prickles withall Labour to be taken off from the world before you are taken out of it 3. Thirdly if Saints must come to the grave 3. Joh. 9.4 12.35 get good by them while they live Walk and work by the light while you have it with you Neglect not to get good by the godly in hope to enjoy them longer with you Thou mayst bewail thy over-slipt opportunities when t is too late I will not let thee go except thou blesse me you know it was the speech of Jacob to God O Lord say thou let not not such a Saint go such a Minister die till thou hast blessed me by his meanes let not his light be put out till he hath shewed me the way to heaven better 4. Fourthly if Saints must die you that live stand up in their stead if God take away pillars be not you as reeds Supply their departure by your piety and usefulnesse 5. Lastly must Saints die here is comfort in many respects they shall come to the grave they shall die but their souls shall never die the second death hath no power over them they shall die but secondly the Church shall never die they shall die but thirdly their works shall never die these shall follow them they shall die but fourthly their God shall never die the Prophets of God Do they live for ever but the God of the Prophets lives for ever Lastly they dye and therefore why should not we be willing to dye to fare as they fare Not onely the wicked but Saints dye A godly man was the first who dyed If death were not advantagious it should never be the lot of Gods beloved 2. 2. Branch of the first part This Port or place of the Saints the Grave affords us somewhat more for meditation It is a mercy not only to have a house to hide the head of the living in but to have a sepulchre in which to hide the head of the dead Obs 2 It is a mercy to have a grave Great was Abrahams provident care to purchase a burying-place for his dead God himself buried Moses his dear servant nor was the contention of the Angel about the body of Moses to hinder its burial but onely to forbid the Devil to be present at it When the Kings of Judah are recorded their burials are also frequently mentioned and those of the highest merit were buried in the upper part of the sepulchres of the sons of David 2 Chron. 32.33 Nor was it a small judgement of God inflicted upon Baasha and Jezabel to be buried in the bellies of Dogs Ier. 22 19. Or upon Jehoiakim that he should be buried with the burial of an Asse contemptibly cast into a ditch Or upon the king of Babylon Isai 14.20 that he should not be joyned with the kings in burial Neither was that a slight imprecation Psal 63.11 Let them be a portion for Foxes Nor a small threatning Jer. 14.16 That the

people should be cast out into the streets and have none to bury them and that the bones of the kings priests and prophets Jer. 8.2 should be taken out of the grave and laid open to the sun and moon Nor a small complaint that the enemies of the Church had given the dead bodies of Gods saints to be meat to the fowls of the heaven and their flesh unto the beasts of the earth Want of burial is so hateful that some have been more restrained from sin by the fear of not being buried then of dying And David commends the burial of a dead Saul nay Jehu commands the burial of the remains of a cursed Jezabel The practise therefore of giving the body decent burial is very commendable Sutable it is that the body Vse 1 a piece of Gods workmanship so curiously wrought Psal 139. should not be carelesly thrown away Yea it hath been repair'd redeem'd as well as made by God It is partner in redemption with the soul and bought with the precious blood of Christ The body is also sanctified for the spirits temple The ointment of sanctification rests not onely on the head the soul but runs down alrests not onely on the head the soul but runs down also upon the skirts the body The chair where the King of glory hath sate should not be abused With the bodies of our deceased friends we lately had sweet commerce haply they were very beneficial to us The body of a faithful Minister was an earthen Conduit-pipe whereby God conveighed spiritual comforts to our souls The body was once a partner with the soul in all her actions it was the souls brother-twin what could the soul do without it whatever was in the understanding was conveighed by the sence The soul sees by its eyes hears by its ears works by its hands yea which is more there is an indissoluble union between the dust in the grave and the glorious soul Church-yards are but sleeping-places and as they were called among the Jews houses of the living A great Heir is regarded though he be for the present in rags and which is more our very bodies are the members of Christ and of that lump whereof he was the First-fruits Hence is discovered Vse 2 the more then heathenish Barbarousnesse of the Papists both in denying and recalling burial digging up the dead again as they dealt with the bodies of Paulus Fagius and Peter Martyrs wife Heathens themselves have shewen greater humanity witnesse that of Alexander in allowing enterment to the dead body of Darius Hanibal to Marcellus's Caesar to Pompey's The comfort of Saints is that God keeps every one of their bones and that as he left not one out of his book when he made them at first so that neither shall one be missing when he will remake them Nor is the superstitious folly of Papists about the bodies of the dead lesse reproveable then their inhumane cruelty I mean their religious reverencing of the reliques of the deceased Though the Devil could not obtain a license for this sin according to some from Michael yet hath he obtained a command for it from the Pope To name this practise is to confute it It s idolatry derogation from the merits of Christ ridiculousnesse for Popish Historians tell us that the bones of the worship'd have afterward proved to be the reliques of theeves and murderers to such a proportion are they increased that they are rather the objects of derision then adoration Yea lastly its injuriousnesse to the saints who in pretence are honoured whose bodies hereby have insepultam sepulturam are kept from their honour of rest and brought into a condition threatned as a curse are more then enough to procure our abhorrence of it To conclude this Vse 3 the care yet of a dead body should not be comparable to that of the living ever-living soul what profit is it for the body to be embalmed and entombed richly and the soul to be tormented eternally As great a folly is the respecting of the vile body joyn'd with the neglecting of the precious soul as for a frantick mother onely to lament the losse of the coat of her drowned childe never laying to heart the losse of the childe it self Chiefly look after thy soul and God will take care of thy body it shall be embalmed to eternity though it should be eaten up with the beasts of the earth This for the first the Saints Port or Place The second particular in the first part of the Text. the Grave But secondly what kinde of passage shall he have thither Eliphaz saith He shall come to the grave And this notes that his passage to the grave shall be willing and uninforced He shall get thither by coming he shall go as it were upon his own feet he shall not be hailed and dragged and pulled thither against his own minde Obs 3 It shall be his portion to be willing to dye his soul shall not be required of him taken from him by force against his wil as his was Luke 12.20 No he shall be one that is pleased with the thoughts of his departure and desires with Paul to be dissolved 1 Kings 19.4 One that may say as Elijah Lord take away my soul and with Simeon Lord Luke 2.29 now lettest thou thy servant depart He will open the door cheerfully when his master shall but send his Sergeant Death to knock he will meet Death as it were half way Death shall be his priviledge as well as his task with Peter and John he running to the sepulchre not being urged drag'd to it Necessitatis Vinculo by the bond of necessity but making toward it Voluntatis Obsequio with the holy forwardnesse of his will Thou shalt come By death Saints are freed from the reach of as well as hurt by Satans temptations From the evil company of the ungodly from divine desertion from the burden of sin and corruption from the painful and laborious employments of their places from all bodily infirmities and diseases death is the best physick from all Gods fatherlike chastisements Minus pie vivis si minus persecutionem pertuleris Gr. ep 27. l. 6. from an unkinde persecuting unquiet world that bed of thorns they love not the world and therefore they linger not in it They are in love with heaven where they shall have the consummation of grace and glory and enjoy the sweet soul-ravishing society of their Friend Husband Saviour Head and therefore as their better portion Christ so their better part their heart is there already He hath perfumed the grave for them and made that narrow noisome place a place of ease and sweetnesse Ever since Christ trod and walk'd upon the sea of death they may say as Peter to Christ Lord if it be thou bid me come unto thee on the water Christ by his death hath laboured and they when they dye do but enter into his labours In a word Sin the strength and

the quiet grave were not the field stormy and rainy the world boisterous and unquiet The world is too much loved now when it is troublesome oh how much desired would it be were it altogether delightful 2. Secondly a full age is as a ripe shock of corn in regard of the diversity of ages and periods of a mans life 1. First the corn is sown in the ground so the seed is thrown into the womb 2. Secondly the corn doth Herbescere it is green in the tender blade and grows like an herb and this is as our childhood 3. Thirdly the corn doth grow to a stalk it doth adolescere grow and shoot up to some kinde of stature and this is our youthful age 4. Fourthly there is a full ear afterward and that is in the manhood when a man is come to some fulnesse of abilities and endowments to transact his calling to go through his duties and employments 5. Fifthly there is a maturity the corn comes to be ripe sear dry and this is old age Sixthly there is the cutting down of the corn and this is by the sickle of death as this godly man once said the sickle of death will cut down all my diseases and pains and troubles Seventhly after it is cut down it is laid up in the born when we are cut down by death we are put into our grave that is our barn Eightly when it is put into the barn then it is threshed and fanned there will come a day of Judgement wherein there shall be a disquisition a sifting and fanning of all the actions that have been done ini the World Ninthly it is set before the Master upon his table for his use the people of God shall be presented before the presence of glory they shall be Shew-bread in Heaven they are for God and shall be with God for ever I am said Ignatius to be grownd with the teeth of the wild beasts that so I may be as manchet fine bread for my Master Thirdly a full age is as ripe Corn in regard of the cost that is bestowed upon corn before it comes to maturity how much labour is laid out how much pains do men take to raise the expectation of an harvest How much plowing harrowing dunging weeding doth corn require before it be carried in and it may be that though it hath been a yeer or two in the fitting and preparing for a crop it s cut down by 2. or 3. harvest men in a day or two A Parent hath laid out a great deal of cost it may be in the Educating of a Child in the University bringing him up in the Arts nurturing him and polishing him with choisest Education and then death comes and cuts him down with his sickle in a few houres when a man is full of wind and swoln with gifts and knowledge death comes with a little prick as it were of a pin and le ts out all the wind again and all mans thoughts perish Fourthly maturity of age is like the maturity of corn in regard of hopefulnesse the husband-man sowes in hope every one expects a harvest if he hath had a seed-time old age is that which men both covet and expect If Satan and security be a mans teachers he will say I shall live long enough let the Ministers and examples of mortality say what they will No man is so old but he hopes to live one yeer longer and the youngest hopes to live to old age Fifthly a full age is like unto ripe corn in regard of continuation No tooth nor foot of the beast hath cropt or trod it down All the blasts that have befallen it all the storms that have bin cast upon it may make it bend but yet till the harvest comes it is not cut down and destroyed utterly thus it is here till God take us away by death till our time is come nothing shall take us away when that is come presently we are gone our times are not in our enemies hand for if so we should not live long enough they are not in our own hands if they were we should live too long but they are in Gods hands my times saith David are in thy hands Psal 31.15 Sixthly a full age is compared to ripe corn in regard of fitnesse for the barn and for the masters use ripe corn is onely acceptable corn onely good corn onely such as pleaseth the tooth of the feeder they that are ripe in yeers should be ripe in grace they that are full of dayes should be full of Holinesse they should be fit for Heaven if any they that have one foot in the grave should have the other in Heaven they that have white heads should not as the swan which under her white feathers hath a black skin have a black heart In a word we say toward harvest corn ripens night and day it is a country proverb when a man growes old he shouldl grow Heavenward might and day Oh he should live more in one day then heretofore he hath done in a whole yeer A full age is as ripe corn in regard of the certainty of harvest and cutting down The corn which hath stood longest meets at last with a sickle they that have lived longest must die at length and be cut down with deaths sickle the longest Summers day hath a Sun set though thy age be a Summers age yet it must end It s possible corn may be troden down and devoured by the beasts of the field withered with scorching heat or destroyed with floods but should it escape all those dangers to be sure it must meet with a sickle at the harvest Though a man escape a violent death and the many diseases incident to youth and manhood at length he must have a disease whereby he must die A Nestors a Methusalems age must end The sailes of our Times as well as of Time are daily winding up unto all the descriptions of the great age of the Patriarchs before the flood it s added and he died 8. Lastly a full age is as ripe corn in respect of the near approach of its cutting down ripe corn hath not long to stand the young may the old must dîe. How long have I to live said old Barzillai that I should go up with the King Grey hairs are deaths harbingers which with their white strokes mark and take up lodgings for death the King of terrours And thus I have opened both the branches of this second part of my Text the former setting form the season of a Saints coming to the grave properly the second Metaphorically The use that I shall make of this second Part in both its branches put together shall be two-fold I shall apply what I have said 1. To our selves 2. To the occasion Vse 1 For the first there are then these following inferences that I draw from hence if as I have described unto you a full age be here promised and such as is like unto ripe corn I

hinder them from God and he should be unjust and unkind in bestowing an earthly good upon thee if he sees that it would stop thee from that which is Eternall Ita disponit de minimo ut non fiat periculum de maximo God so disposeth of thee here in regard of this that thou mayest not be in danger of losing Eternall life In a word remember the people of God die in a full age whensoever they die though they die young yet they are imbalmed for Eternity 2. Besides they are satisfied and filled with their daies the wicked never live out half their dayes no when they live to be never so old the godly live fully though they die never so young they die old if not according to the course of nature yet according to the course of their desires Lastly Vse 7 Old age is not to be abused by the aged themselves 1. It must not be abused by ignorance how shamefull is it to see a man whose hairs and wrinckles speak him an hundred but his knowledge of Christ speaks him not ten who is an alphabetical old man as one calls him who is in the worse sence twice a child that doth not know his right hand from his left in Religion that though he should be a teacher of others had need himself to be taught the first principles of the Oracles of God 2. Abuse not old age by prophanenesse oh how sad is it for a black heart to lodge under a hoary head for one to be ripe for the grave and ripe for hell at the same time Let old men take heed of recollecting former youthfull follies with delight O let them be more bitter to remember then ever they have been sweet to commit 3. Abuse it not by unprofitablenesse and negligence what art thou almost at thy Haven and doest thou sail so slowly art thou in danger of losing Eternity and doest thou run no faster For shame old Christians up and be doing you have but a little paper to write in oh write the closer improve your time you have but a little time to work your candle is almost burnt out O work the faster your sun is almost set O labour with the more Christian diligence and vigor THus I have given you the Application of this part of the Text to our selves give me leave to speak in the next place something in the Application thereof to the occasion And indeed to it I might here apply both the Parts of the Text. Out of the former part you have heard that the grave is the Port and place even of Saints here is a Saint an old eminent Saint and yet you see the grave is his place to which he is arrived he is laid down in this his bed and sleeps in the Lord his grace could not exempt him from the grave And further God hath given him a grave an honourable peaceable buriall he is not buried as some have been in the bellies of beasts but laid to rest in the bosome of the earth he is not a portion for foxes but a spectacle of Saints I say of Saints who love his memory to whom as his Doctrine was profitable so now is his memory sweet and Savoury he hath perfumed the world with the sweet ointment of his preaching and example and now he is taken out of it the Savour is left behind the great numbers of spectators and tears that attend his Funerall speak the honourablenesse of his interment But then he comes to his grave too and so likewise he is the man in my Text this servant of Christ came willingly he was not pulled and dragged to the grave death was his familiar acquaintance it was his priviledge as well as his task when his good Sister said to him in his sicknesse Brother I am afraid to leave you alone why Sister said he I shall I am sure be with Jesus Christ when I die the meditation of death was not more frequent then sweet to him he chewed upon this morsel death every day he did not go about to swallow it down all at once as some foolish sinners do when he came to die for then he would have found this great morsel too big for him but by holy Meditation he took it down dayly piece by piece he lookt as it were so frequently from the top of the mast into the sea of death that at length it seemed to him not onely a not astonishing but an ordinary familiar pleasing spectacle His soul was upon the wing and was bent heavenward even when it was in the cage of his poor carkasse and when the violence of his disease began to break open that cage I say not how patient but how joyfull was he much he longed to be with Christ and in effect he would say why is his Chariot so long a coming well he is in the grave and he is come to the grave Thus the former part of my text is applicable to him But that which I principally intended was the application of the second Part of the Text to him namely the seasonablenesse of the godly mans coming to the grave Come he is to the grave like the man in my Text in a full age like as a shock of corn c. If you consider his birth this ripe shock of corn Doctor William Gouge brought this day to the barn of the grave sprang at first from Mr. Thomas Gouge of Stratford Bow a Gentleman of eminent quality and of Singular piety in his generation If you look upon him in the growing years of his youth he was an Eaton Scholer and he was there fitted for the University and sent to Kings Colledge in Cambridge where he was so Studious and profited so much by his studies that he was made modorator in the Sophisters Schooles He took all his degrees in their order and did perform all those acts that were required of him publikely for the taking those degrees He was a close Student in the University and eminent for his knowledge in the learned Languages and in the Arts very well versed in Logick and Philosophy of both which he was chosen the Lecturer in his Colledge Nor yet was he there lesse noted for his piety even in his younger years he was not once absent neither morning nor Evening from the publike and solemn worship of God in the Colledge performed twice every day for the space of nine whole years together He read fifteen Chapters in the Bible every day and when he lay awake in the night his course was to Meditate of what he had read in the day-time so deceiving the tediousness of his waking and depriving himself also sometimes of the sweetnesse of his sleeping hours though by a better and greater sweetnesse Thus you have seen him in his growing years Next look upon him in the full eare when he had taken all this pains to furnish himself with the Egyptian Jewels of University-learning and accomplishments he was fit to come