Selected quad for the lemma: lord_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A48788
|
Dying and dead mens living words published by Da. Lloyd.
|
Lloyd, David, 1635-1692.
|
1668
(1668)
|
Wing L2637; ESTC R23995
|
67,095
|
218
|
Baptized and not long afteâ— brought Synesius three hundreâ— pounds in Gold to be distribute among the poor upon conditioâ— he would give him a bill under hâ—â— hand that Christ should repay hiâ— in another world which he did not long after Evagrius being neâ— death ordered his Sons â—â— his burial to put Synesius his bâ— in his hand they did so and tâ—â— third day after the Philosophâ— seemed to appear to Synesius the night and say unto him coâ—â— to my Sepulchre where I lye and take thy bill for I have received the debt and am satisfyed which for thy assurance I have written with my own hand whereat the Bishop informed his Sons what he had seen when he knew not what they had done who going with him to the grave found this bill â—n the dead mans hand thus subâ—cribed Ego Evagrius Philosophus c. i. e. I Evagrius the Philosoâ—her to the most holy Lord Bishop â—ynesius greeting I have received â—he debt which in this paper is written with thy hand I am satisâ—yed have no action against thee or the gold which I gave thee â—nd by thee to Christ our Saviour â—hey that saw the thing admired â—â—d glorified God that gave such â—onderful evidences of his proâ—ises to his servants and saith â—â—ontius this bill subscribed thus 〈◊〉 Philosopher is kept at Cyrene most carefully in the Church to this day to be seen of as many as desire it though to use Master Baxters words who recites this very passage before his book of Crucifying the world we have a sure word of promise sufficient for us to build our hopes on yet I thought not it wholly improfitable to cite this one Historyâ— from so credible Antiquity that the Works of God may be had iâ— remembrance King Charles the firsâ— had that sense of Reliâ—gion upon his Spirit 〈◊〉 that the one act of passing the 〈◊〉 for the Earl of Strafford's deatâ— and the other to the prejudice of the Churches of England and Scotland troubled him as long as he lived and brought him not only to vow as he did before the most Reverend Father in God G. Lord Archbishop of Canterburâ— 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 â—old him his death was resolved â—on he said I have done what I â—ould to save my life without losing â—y Soul and sinning against my â—onscience Gods will be done Sir Walter Rawleigh â—t the meeting usually â—eld with the Virtuosi in the Tower discoursing of Happiness urged that it was not only a freedom from Diseases and pains of the body but from anxiety and vexation of Spirit not only â—o enjoy the pleasures of Sense but peace of Conscience and inward tranquility to be so not for 〈◊〉 little while but as long as may be and if it be possible for everâ— And this happiness so suitable fâ—â— the immortality of our Souls anâ— the eternal state we must live iâ— is only to be met with in Reliâ—gion Master Howard afterwards thâ— Learned Earl of Northampton bâ—â—ing troubled with Atheistical sugâ—gestions put them all off this waâ— viz. If I could give any accouâ—â— how my self or any thing else hâ— a being without God how theâ— came so uniform and so constanâ— cansent of mankind of all agâ—â— tempers and educations otherwiâ—â— 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 I could be an Atheist And when it was urged that Religion was a State policy to keep men in awe â—he replied that he would believe â—t but that the greatest Politiciâ—â—s have sooner or later felt the â—ower of Religion in the grievous ashes of their consciences and dreadfulness of their apprehension â—bout that state wherein they must live for ever Bishop Vsher that most learned â—nd knowing Prelate after his inâ—efatigable pains as a Christian aâ—â—cholar a Prelate and a Preacherâ—â—â—ent out of the World with this â—rayer Lord forgive me my sins â—f Omission and desired to die as Master Perkins did imploring the Mercy and Favour of God Sir Iohn 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 Requestsâ— placing him as much too low upon his death-bed called for hiâ— Clerk and Steward and delivered himself to them to this purpose â— have seen five Princes and beeâ— Privy-Councellor to four I have seen the most remarkable obâ—servables in forreign parts anâ— been present at most State-tranâ—â—actions for thirty years together and I have learned this after 〈◊〉 many years experience that Seâ—â—ousness is the greatest Wisdoâ— Temperance the best Physick â— good Conscience is the best 〈◊〉 state and were I to live again would change the Court for Cloyster my Privy Cousellers 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 â—ntimacy with the Duke of Tusâ—any and Iames the sixth King of Scotland his Embassies to Holland Germany and Venice desired to reâ—ire with this Motto Tandem didiâ—it animas sapientiores fieri quiescendo being very ambitious of of the Provostship of Eaton that â—e might there enjoy his beloved Study and devotion saying often â—hat the day he put his Surplice on was the happiest day of his â—ife That being the utmost happiness a man could attain to he said to be at leisure to be and to do good never reflecting on his former years but with tears he would say How much time have I to repent of and how little to do iâ— in Charles the fifth Emperour of Germany King of Spain and Lorâ— of the Netherlands after three and twenty pitcht Fields six Triumphs four Kingdomâ— won and eight Principalities added to hiâ— Dominions fourteeâ— Wars managed resigned all these retired to his Devotion in a Moâ—nastery had his owâ— Funeral celebrated beâ—fore 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 latter end of his life grew very melancholy and writ to the Lord Chancellor Burleigh to this purpose We have lived enough to our Countrey 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-humoâ—iâ—ts being sent to
Divinity of the Argument and thâ— Majesty and Authority of thâ— Writing did exceedingly exceâ— all the Eloquence of Humanâ— Writings My Body trembled mâ— Mind was astonished and was sâ— affected all that day that I kneâ— not where and what I was Thâ— wast mindful of me O my God aâ—â—cording to the multitude of tâ—â— Mercies and calledst home thy lost Sheep into thy Fold And as Iustin Martyr of old so he of late professed that the power of godliness in a plain simple Christian wrought so upon him that he could not but take up a strict and a serious Life The Earl of Leicester in Queen Elizabeths days though allowing himself in some things very inconsistent with Religion came at â—ast to this Resolution that Man differed not from Beasts so much â—n Reason as in Religion and that Religion was the highest Reason nothing being more Rational than â—or the supream Truth to be beâ—ieved the highest good to be emâ—raced the first Cause and Almighty Maker of all things to be â—wned and feared and for those who were made by God and live â—holly upon him to improve al for â—im live wholly to him Agreeâ—ble to the Apostle give up your Souls and Bodies unto him whieh is your reasonable Service Galeacius Caracciolus Marquesâ— of Vico a Noble Personage of â— great estate powerful Relationsâ— both in the Emperoursâ— and in the Popes Court the latter of which waâ— his near Relation notwithstanding the greaâ— Overtures of his Master Pathetick letteâ— of his Uncle bitteâ— Cryes and Tears of hiâ— Parents his Wife and Childreâ— the loss both of his Honouâ— and Estate forsook his Country and all that was dear to him tâ— come to Geneva and embraceâ— reproached despised and perseâ—cuted truth with Moses to whoâ— he is compared choosing â—ather â— suffer afflictiâ—n with the people 〈◊〉 God than to enjoy the pleasurâ— of sin for a sâ—asâ—n esteeming thâ— reproach of Christ greater riches than the treasures of the world because he had a respect to the recompence of reward And endured as seeing him who is invisibe where he used to say that he would not look upon himself as worthy to see the Face of God if he prefered not one hours communion with Christ before all the riches and pleasures of the world Saith a great man speaking of this Marquess Non celandum est hominem primariâ familiâ natum honore opibus florentem nobilissimâ castissimâ â—uxore numerosa prole domestica quiete concordia totoque vitae statu beatum ultro ut in Christi Castra migraret patria cessisse â—ditionem fertilem amâ—nam lautum patrimonium commodaâ— non minus quam voluptuosam habitationem neglexisse splendorem domesticum patre conjuge liberis cognatis ex affinibus sese privasse c. Galen who should have been mentioned before in his excellent book de usu partium which Gassendus supposeth he writ with a kind of enthusiasm upon him adeo totum opus videtur conscriptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so that to use the words of a learned man all those seventeen books of his upon that subject are a kind of 119â— Psalm in Phylosophy or a perpetual Hymn upon the praise of the great Creator a just commentary upon those words of the Psalmistâ— Psal. 139. 14. I am fearfully anâ— wonderfully made marvellous arâ— thy works and that my Soul knoweth right well I say Galen observing the beautiful and useful contexture oâ— mans body which Lactantius calls Commentum Mirabile could not choose but break out into the praise of him that made it handling this argument for the Divine providence wisdom in ordering the several parts of animals and adapting them to their several uses against Epicurus then with as much zeal exactness as any Christian can do now against Atheists So that that whole book contains in it a most full and pregnant Demonstration of a deity which every man carryeth about him in the â—rame of his body on which acâ—ount men need not goe out of â—hemselves to find proof of a deity â—hether they consider their minds â—r their bodys those Domesticos â—stes of which all men that have â—â—nsidered them have said as Heraclitus said in another case etiam hû dii sunt This instance makes good aâ— learned mans observation that however men may for a time offer violence to their reason and conscience subduing their understanding to their wills and appetites yet when these facultieâ— get but a little Liberty to examine themselves or view the world or are alarumed with Thunder Earthâ—quake or violent sickness theâ— feel a sense of a deity broughâ— back upon them with greateâ— force and power than before theâ— shook it off with These and somâ— other considerations of this natuâ—â— wrought upon Funcius the learneâ— Chronologer that reflecting upoâ— his deserting the calling of a Dâ—â—vine to advance to the honour 〈◊〉 a Privi-counsellor he left thâ— warning to posterity Disce mei exemplo mandato mâ— nere fungi fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you may understand by the admonition Iustus Ionas Son of a Divine of that name bequeathed next year to all that came after him Quid juvat innâ—meros scire atque evolvere casus si facienda fugis si fugienda facis 9. Sir Philip Sidney a Subject indeed of England but they say chosen King of Poland whom the Queen of England called her Philip the Prince of Orange his Master whose friendship the Lord Brooks was so proud of that he would have it to be part of his Epitaph here lyeth Sir Philip Sidâ—eys friend whose death was laâ—ented in verse by the then â—ings of France and Scotland and â—he two Universities of England â—epented so much at his death of â—hat innocent vanity of his life his â—rcadia that to prevent the unlawful kindling of heats in others he would have committed it to the flames himself and left this farewel among his friends Love my memory cherish my friends their faith to me may assure you that they are honest but above all govern your will and affections by the will and word of your Creator in me behold the end of this world and all its vanities 10. The late famous Frencâ— Philosopher De Cartes who shoulâ— have been thought on sooner though no Atheist because sâ— zealously asserting the existencâ— of God and the immortality oâ— the Soul yet because he is mucâ— in vogue with men Atheisticall disposed as if his Hypotheâ—â—â— ascribing so much to the power oâ— matter served theirs that thinâ— there is nothing left to do for thâ— providence of a God and as he thought he could clear up the account of the worlds beginning without a God is a great evidence of the power of Religion when after his long discourse of the power and notion of matter this great improver and discoverer of the Mechanical power of matter doth ingeniously confess the necessity not only of Gods giving motion in