Sunday 17 August 1662

(Lord’s day). Up very early, this being the last Sunday that the Presbyterians are to preach, unless they read the new Common Prayer and renounce the Covenant,1 and so I had a mind to hear Dr. Bates’s farewell sermon, and walked thither, calling first at my brother’s, where I found that he is come home after being a week abroad with Dr. Pepys, nobody knows where, nor I but by chance, that he was gone, which troubles me. So I called only at the door, but did not ask for him, but went to Madam Turner’s to know whether she went to church, and to tell her that I would dine with her; and so walked to St. Dunstan’s, where, it not being seven o’clock yet, the doors were not open; and so I went and walked an hour in the Temple-garden, reading my vows, which it is a great content to me to see how I am a changed man in all respects for the better, since I took them, which the God of Heaven continue to me, and make me thankful for.

At eight o’clock I went, and crowded in at a back door among others, the church being half-full almost before any doors were open publicly; which is the first time that I have done so these many years since I used to go with my father and mother, and so got into the gallery, beside the pulpit, and heard very well. His text was, “Now the God of Peace—;” the last Hebrews, and the 20th verse: he making a very good sermon, and very little reflections in it to any thing of the times. Besides the sermon, I was very well pleased with the sight of a fine lady that I have often seen walk in Graye’s Inn Walks, and it was my chance to meet her again at the door going out, and very pretty and sprightly she is, and I believe the same that my wife and I some years since did meet at Temple Bar gate and have sometimes spoke of. So to Madam Turner’s, and dined with her. She had heard Parson Herring take his leave; tho’ he, by reading so much of the Common Prayer as he did, hath cast himself out of the good opinion of both sides.

After dinner to St. Dunstan’s again; and the church quite crowded before I came, which was just at one o’clock; but I got into the gallery again, but stood in a crowd and did exceedingly sweat all the time. He pursued his text again very well; and only at the conclusion told us, after this manner: “I do believe that many of you do expect that I should say something to you in reference to the time, this being the last time that possibly I may appear here. You know it is not my manner to speak any thing in the pulpit that is extraneous to my text and business; yet this I shall say, that it is not my opinion, fashion, or humour that keeps me from complying with what is required of us; but something which, after much prayer, discourse, and study yet remains unsatisfied, and commands me herein. Wherefore, if it is my unhappiness not to receive such an illumination as should direct me to do otherwise, I know no reason why men should not pardon me in this world, and am confident that God will pardon me for it in the next.” And so he concluded.

Parson Herring read a psalm and chapters before sermon; and one was the chapter in the Acts, where the story of Ananias and Sapphira is. And after he had done, says he, “This is just the case of England at present. God he bids us to preach, and men bid us not to preach; and if we do, we are to be imprisoned and further punished. All that I can say to it is, that I beg your prayers, and the prayers of all good Christians, for us.” This was all the exposition he made of the chapter in these very words, and no more.

I was much pleased with Dr. Bates’s manner of bringing in the Lord’s Prayer after his own; thus, “In whose comprehensive words we sum up all our imperfect desires; saying, ‘Our Father,’” &c. Church being done and it raining I took a hackney coach and so home, being all in a sweat and fearful of getting cold.

To my study at my office, and thither came Mr. Moore to me and walked till it was quite dark. Then I wrote a letter to my Lord Privy Seale as from my Lord for Mr. ——— to be sworn directly by deputy to my Lord, he denying to swear him as deputy together with me. So that I am now clear of it, and the profit is now come to be so little that I am not displeased at my getting off so well.

He being gone I to my study and read, and so to eat a bit of bread and cheese and so to bed.

I hear most of the Presbyters took their leaves to-day, and that the City is much dissatisfied with it. I pray God keep peace among us, and make the Bishops careful of bringing in good men in their rooms, or else all will fly a-pieces; for bad ones will not [go] down with the City.

41 Annotations

First Reading

Terry F.  •  Link

"Dr Bates's farewell sermon"

L&M note: "The sermon (on Heb., xiii.20-1) was printed in *A compleat collection of farewel sermons...(1663); PL 1168.

The KJV text is: "Now the God of peace, that brought again from the dead, our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen."

This text is not Lectionary -- the Epistle "to be read," prescribed for this Sunday by the Book of Common Prayer -- and is therefore prima facie nonconformist --; but surely it was inspired!! -- addressing the day of conflict in most pacific terms, bespeaking the spirit of the man and his attitude toward the times as far as we know it.

Terry F.  •  Link

" confident that God will pardon me for it in the next."

L&M note: "Pepys had a MS. copy of the sermon, or notes he had taken himself. The printed version (op. cit., n.p.) ran: 'I know you should expect I say something, as to my nonconformity. I shall onley [sic] say this much, it is neither fancy, faction, nor humour,. that makes me not comply, but meerly [sic] for offending God. And if after the best means used for my illumination, as prayer to God, discourse, study, *I* am not able to be satisfied concerning the lawfulness of what is required; if it be my unhappiness to be in error, surely *men* will have no reason to be angry with me in this world, and *I* hope *God* will pardon me in the next.'"

"the Chapter in the Acts where the story of Ananias and Saphira is"

L&M note: "Ch. V."…

Terry F.  •  Link

Ooops: "onley" should be "onely" (sic!).

Terry F.  •  Link

"a week abroad with Dr Pepys, nobody knows where"

L&M note: "They had been bride-hunting on Tom's behalf."

Robert Gertz  •  Link

Quite a noble farewell speech...I assume that was Bates' not Herring's.

"Well, Cousin Samuel. Welcome... Again." Jane Turner eyes her cousin.

"Did I invite him to Sunday dinner?" she hisses to daughter The.

"Does he ever wait for an invite?" the precocious The hisses back.

Bradford  •  Link

The story of Ananais and Sapphira has to do with the early Christian community, and their commitment to sharing worldly possessions equally. This husband and wife sell a piece of land, but keep back part of the purchase price before handing the money over to the apostles and are summarily stricken dead.
Would someone better versed in Acts care to give
a) a more informed summary of the action proper, and
b) an interpretation of just how it fits in with the silencing of the Presbyters?
When consulting Terry F.'s useful link above, you may wish to backtrack to the end of Chapter 4 to get the context (the chapter division being arbitrary here).

Australian Susan  •  Link

Although I don't agree with this commentary, to read this is to get insight into the mindset of independent evangelical churches and is helpful, I think to our debate on this topic…
The fledging church described by the author of Acts could not afford divisions anymore than a "standalone" pastor-centered church today can. If one is not careful, however, it can all slide into paranoia and persecution. This happened with the church in New England at the beginnings of the Colony and it happened in England during the 1650s. The Church of England did offer a central framework, within which licence could be had. But even today there are firm regulations: my husband had to swear a legal oath to obey his Archbishop and to use the Authorised prayer books (we now have 3 in Australia: the 1662 book and 1978 and 1995 Australian revisions). The oath also included obedience to the 39 Articles of Religion found in the back of the 1662 BCP (and repeated in the two Australian Prayer Books) and copied word for word from the 1562 Elizabethan Settlement Prayer Book. See…
These Articles are very Calvinist: that group in the Elizabethan Church had hoped to establish a State Church which was Calvinist, but could not. They did, however, greatly influence the governance of the church of England. The expelled clergy had no objection to the Articles, it was the services in the body of the BCP they objected to.
By the way, it is nearly two thousand who go, not 200. maybe that just referred to London?

cindy  •  Link

Ananais and Sapphira sold their land and told the church fathers that they were giving all of the proceeds to the church. In fact, they were holding some of the money back for themselves. Their crime was lying to God - saying they were doing one thing while actually doing another. Their punishment was to be struck dead in their tracks by the Lord.

LAF  •  Link

Lately, the entries have seemed more vivid, but today's is a standout: Pepys records actual words, in quotes, from the valedictory addresses, and goes back to the old home turf to hear them. That he called at his brother's and at Mme. Turner's well before seven in the morning opens an actual door to another world and time: he records these visits so matter of factly that it seems not at all extraordinary that he called before full light, either leaving a message with the servant at the door, or with anyone who happened to be up. But the quotes from St. Dunstan's are best: he's clearly aware of the significance of the day and writing for history or posterity here.

Michael Robinson  •  Link

Ananais and Sapphira

Could this be a reference to Charles II agreement in the Teaty of Breda, 1650, to impose presbyterianism in England; after which he was crowned King of the Scots and the Scots covenant army changed sides, moved south, nominally under his command, only to be defeated at Worcester in 1651.

Charles has "sold the land" but in giving his assent to the Act of Uniformity, was holding back on his solemn promise to make England Presbyterian, ie hand it over completely to the Church.

Michael Robinson  •  Link

Ananias -- Mr Herring's Defiance

The second part of the chapter recounts the apostles' being imprisoned for preaching on the High Priest's (== Archbishop's?) instructions; being miraculously released from gaol, preaching again and being beaten for mentioning the name Jesus.

And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ

"This is just the case of England at present..."

Reminds one of the story of Canon David Rutter's sermon at Lincoln when forced to use the Series II service, said to be the shortest sermon on record. "The late Dean, a theologian, did not use this service; his sucessor, a scholar of English would not use it. The present Dean requires its use."

Terry F.  •  Link

Thank you, Michael Robinson: splendid exegesis!
I was puzzled indeed, but you have made sense of how Acts 5 -- and BOTH parts of it -- applies to the current situation and the actors and their parts.

Jeannine  •  Link

"The last Sunday that the Presbyterians are to preach"...I started my morning today watching the news and seeing the clearing out of the settlements in the Gaza Strip. One Jewish man,who held steadfastly to his beliefs that Gaza was his rightful home, was being physically carried out of his house and loaded on a bus. I remember thinking, nobody wins here and it's such a shame that people just can't figure out how to live together and appreciate each other's differences. Somewhere that news and those accompanying thoughts got lost in the shuffle between getting family out the door, work, juggling schedules, getting family back for dinner, to bed, etc. and it was all gone. Then I read today's entry....

Over the past few days I've blown in and out of the website and read Sam's entries and the annotators comments about the Act of Uniformity and the forcing out of those individuals who wouldn't give in to political/religious pressure and "take the oath" to accept the Book of Common Prayer. I remember having a quick thought, something like "Thank God, I live now where we've move so far beyond that level of intolerance". How naive was I?

What a strange and sad juxtaposition to see that nearly 343 years to the day after Sam wrote these words that intolerance for others who are different than us is still such a prevalant part of our larger culture and that these "nobody wins" politcal/religious difficulties still exist in so many places today. No matter what the politics, whatever side of the controversy one sits on or the strength of ones religious beliefs, the shame is that we as a world culture haven't come much further at figuring these things out.
I also feel almost embarassed to be so far removed from it all and to have it so good in comparison.

Terry F.  •  Link

"I pray God keep peace among us, and make the Bishops careful of bringing in good men in their rooms"

L&M note: "For complaints made later on this score, see [the Diary, 1664]."

I fear you describe my country, Jeannine, the USA, where religion has become a potent political weapon: minions of the regnant "win-all-at-any-cost" party preach intolerance in the name of the fiction that this nation was "Christian" at the founding; whereas its Constitution's ONE mention of religion is to prohibit a religious test for holding office -- recalling the painful experience of the kind Sam and his city undergo.

Cumgranissalis  •  Link

The core of man has not changed, only the tools [money,wit and muscle; iron or flesh] to implement ones will.
There are those, whose belief in themselves is so strong [Using previous words of wisdom to enforce the belief]to be the centre of the Universe, and all others must fall by the gravity of their thoughts and ways. If there be too many, who be in the same pen, one has anarchy until their be one left to rule the remnants. Fortunatelly 80 % of the populace just want to fill their bellie's, have a tee shirt and a palliass, a warm cudderly Playmate and a leaf to shelter from the night sky.
This kalendarium is really a kalidascope of all the differing periods in man's revolution/evolution,[Sam has seen auto cratic leader,anarchy and in between] and as hind sight be 20/20 we can see the future only if we doth throw out the filters of scholastic syphoning.
Our ability to only think and enjoy the moment without worry of the consequencies of the action could bring an upset to ones own future is so in evidence. [ so few want to plant a Cork oak or a olive tree or other items, that take longer than one business quarter, be so in evidence]
Simple case: to drink a nice glass of alcohol be luverly , therefore two be better of course, more would be even better, why worry about an aked head and retching stomack. Sam has put two and two to-gether and wants to save his farthings and his aked head. He is applying these lessons learnt, to other more important activities.
'Tis why religion be so good, it make it's homilies and the odd one, may get the point, others fail to see the connection to their daily routine, as is noted today, the congreagation did not get the dig at CII.

Terry F.  •  Link

"Pepys had a MS. copy of the sermon, or notes he had taken himself."

L&M's conjecture (which it is: note the "or"; the "either" that belongs at the beginning of this sentence is missing) about whether Pepys had an MS. copy of this sermon: though the events of this day might well have prompted Bates to write out a full text of the sermon, this excursus -- though planned -- may have been extemporaneous; apparently more than one person was taking notes, likely in shorthand, since Pepys's version varies from the published one.

Preaching from a full-text MS. needn't have been Bates's usual practice: note-taking of sermons for publication was not uncommon from the 17c shorthand-revolution on, perhaps until the advent of sound recording.

One exceptional example: perhaps the greatest European preacher of the early 19th century, Friedrich Schleiermacher, preaching in Berlin's principal Protestant pulpit at Trinity Church (1807-34), also in a sensitive time for politics and religion, with the King's household and the intellectual elite in the pews, took with him to the pulpit a sketchy outline, and after a calm, clear exposition of the text, elaborated on it with energy (but not with the "enthusiasm" he deplored). Publishers relyied on several note-takers, and the sermons in his Collected Works filled 10 volumes.

But I tend to think the "calm, measured" Bates was not Schleiermacher in method, though other English preachers were.

I wrote "the 17c shorthand-revolution" and should make good on it (some of you know the story):

The History of Shorthand By Anita Kreitzman (excerpted)
National Court Reporters Association

"Modern Times
A brief ray of light appears with a mention of shorthand in the Renaissance period. But it is not until 1588 that a revival of shorthand occurred with the publication in London of Dr. Timothie Bright's Characterie. An Arte of Shorte, Swifte, and Secrete Writing by Character. Queen Elizabeth gave Dr. Bright the exclusive right to the publication and use of shorthand. It probably helped that Dr. Bright had the foresight to dedicate the book to Queen Elizabeth.

"Bright's system was not an alphabet, but rather a list of 500 arbitrary signs to be used in place of words. It was John Willis who first published an alphabet shorthand in 1602. Shorthand was becoming popular again, and many more systems were published in succeeding years. Once more, shorthand was used for religious purposes, but the most famous use of shorthand at that time involved the Great Fire of London in 1620.

"Samuel Pepys used the Shelton system of shorthand to record his account of the Great Fire of London as well as offer his most vivid recollection of the Great Plague. To his credit, Pepys was an excellent shorthand reporter. He had to be, for he records that he by command of King Charles II 'took down in shorthand from his own mouth the narrative of his escape from Worcester.'

"There were many names for shorthand over the years - brachygraphy, tachygraphy and stenography are just a few. The word shorthand first appeared in an epitaph to be found in Westminster Abbey. It concerns William Laurence who died on December 28, 1661:

Shorthand he wrote, his flowre in prime did fade,
And hasty death shorthand of him hath made."…

dirk  •  Link

Comments on the Act of Uniformity in other diaries today...

The Rev. Ralph Josselin:
"The last Sabbath of our liberty by the act. god good to me therein"

John Evelyn:
"Being the Sonday when the Common-prayer-booke reformed, was ordered to be used for the future, was appointed to be read: & the Solemn League & Covenant to be abjured by all the Incumbents of England, under penalties of loosing their Livings &c: our Viccar, accordingly read it this morning, and then preached an excellent Sermon on 1. Pet: 2. 13. pressing the necessity of obedience to Christian Magistrates, & especialy Kings: There were strong Guards in the Citty this day, apprehending some Tumult, many of the Presbyterian Ministers, not conforming:
I din'd at Mr. V. Chamberlaines, & then went to see the Q: Mother, who was pleased to give me many thanks for the Entertainement she receiv'd at my house, after which she recounted to me many observable stories of the Sagacity of Dogs that she had formerly had.”

Mary  •  Link

ref. LAF "he called before full light"

Not at this time of year in England, he didn't. As numerous previous annotations have shown, unless it were a very dark and stormy morning, these early calls would have been made in daylight.

andy  •  Link

I am a changed man in all respects for the better...Besides the sermon, I was very well pleased with the sight of a fine lady that I have often seen walk in Graye's Inn Walks, and it was my chance to meet her again at the door going out, and very pretty and sprightly she is….

up to a point, Sam, the old spark is still there, evidently.

Besides the major political upheaval, there’s still space in your diary for a fine, pretty, and sprightly lady!

Robert Gertz  •  Link

It's interesting that only two years after Restoration the government feels secure enough for this major gamble. From their point of view this is a critical step in ensuring the security of the new regime and could only have been attempted with support from the new Parliament. Here's the one piece we're not getting from Sam today...However badly individuals and congregations feel about losing their beloved minister or parson, there's enough weariness with religious strife and fear of civil upheaval to prevent a serious outbreak and to deny the discontented the support of the middle and upper classes more or less represented in Parliament.

Australian Susan  •  Link

With reference to Michael Robinson's comments:
Yes, Charles sold out on the Scots completely - he was trying now to impose an Episcopal system there again, having promised not only to protect the covenant in Scotland but to enforce the covenant throughout Great Britain once restored. His attempts to impose episcopacy failed in Scotland: the State Church there, the Church of Scotland, is, of course, a Presbyterian one. It was left to Charles neice, Anne when she became Queen to remove more of Scotland's independence, its Parliament, by the Act of Union of 1707. For a splendidly partisan view of this see…

Australian Susan  •  Link

Further Peculiarities of The Church in Great Britain: The Queen is Head of the Church throughout the Kingdom. This means that she actually changes churches from Church of England to Church of Scotland when she goes over Carter Bar.(or Shap). Also it is the Church in Wales, not of Wales. Over in Ireland, the Church of Ireland is one of only two institutions which remained all-Ireland after the splitting of the country in the 1920s. What is this other institution? Why, the Rugby Team of course. But in Sam's day, sports had not become religons. Charles is very soon to make racing the Sport of Kings, however, and make Newmarket Heath world famous.

Australian Susan  •  Link

The Biblical reference used for the text of the sermon Evelyn heard reads "For the sake of the Lord, accept the authority of every human institution" and goes on "the emperor as the supreme authority and the governors as commissioned by him to punish criminals and prasie those who do good. It is God's will that by your good deeds you should silence the ignorant talk of fools."
The word "human" is significant: it was meant to oppose the custom of non-Jewish states around Israel who made their rulers divine, even Rome. This may have been pertinent to the 1660s, when there was a movement to make Charles I a martyr: he was a ruler sanctified by God, symbolised by the holy oil with which he was annointed at his Coronation.

A. Hamilton  •  Link

Ananais and Sapphira

The text from Acts V which Mr.Herring read, as given above by Terry F., is a powerful argument for the non-conformist view expressed by Dr.Bates in his sermon. The L&M text for the sermon has Dr. Bates saying, "I shall onely say this much, it is neither fancy, faction, nor humour,... that makes me not comply, but meerly for offending God." When Peter and the other apostles are brought before the high priest to answer for their preaching when forbidden to do so, Acts V records that they said, "We ought to obey God rather than men."

Terry F.  •  Link

A. Hamilton on Ananais and Sapphira --thanks for that: it makes Dr. Bates's words all the more powerful.

In 1955 I was taught in school (perhaps erroneously) by a teacher with a sense of humor that the longest word in the English language (then) was "antidisestablishmentarianism" -- what Dr. Bates believes God bids him to oppose in this case.

Bob T  •  Link

I also feel almost embarassed to be so far removed from it all and to have it so good in comparison.

This is off topic Jeannine, but I was pleasantly surprised to read your comments. I have seen the inside of a Palestinian Refugee Camp, and it was not nice.
The Presbyterians were deprived of their livlihoods, well, that's a lot better than it could have been.

Michael Robinson  •  Link

Further "Pecularities" ...

The English Crown is not "Head of The Church" but "Supreme Governor" a very significant difference. In the CoE and other Anglican Churches (or amongst the Orthodox) there is no equivalent to the spiritual claims of the Papacy made in the spurious "Donation of Constantine."

For England the meaning of "Supreme Governor" is expanded upon by the prefacing text in "His Majesty's Declaration" in "Articles Agreed Upon by the Archbishops and Bishops of Both Provinces and the whole Clergy in the Convocation holden at London in the Year 1652 for the avoiding of diversities on opinions and for the Establishing of Consent touching True Religion." and the text of Article XXXVII, "Of the Civil Magistrates." These were appended to the text of the 1662 Book.

In England and Scotland the term "Royal Peculiar" refers to a Church that comes directly under the Monarch's jurisdiction and is not a part of any ecclesistical diocease or province; it is said to be ancient and derive from the relationship between the English Church and the Saxon and Norman Kings.

Michael Robinson  •  Link

Prior Post Line 8 above: for 1652 read 1562

Michael Robinson  •  Link

"Ejection" -- Payback for prior behavior?

In the context of the times this 1662 ejection could be seen as "payback" for the Long Parliament's abolition of bishops and episcopal heirarchy in 1642, one result of which was the expulsion of about 2,000 royalist clergy, and the subsequent execution of Archbishop Laud in 1645 after a Bill of Attainder was passed by Parliament folowing the failure of a trial to find him guilty of treason in 1644.

Australian Susan  •  Link

I never suggested that the English Monarch was the spiritual head of the church - s/he is the head of the church as a State Church. What I was trying to emphasise was the point so often not understood by those not cogniscent with the Church of England that this is a State Church subject to Parliament and in the times we are talking about (the 1660s)this was a serious matter.
The term Royal Peculiar refers to churches as physical entities not as national entities. It means they are extra-diocesan and have officials appointed by the crown. The Royal Peculiars are:
St George's Chapel, Windsor Castle (The Queen's Free Chapel of St George in Windsor Castle)
The Chapel Royal, St James's Palace
The Queen's Chapel, St James's Palace
The Chapel Royal, Hampton Court
The Chapel of St John the Evangelist in the Tower of London
The Chapel of St Peter ad Vincula in the Tower of London
The Royal Chapel of All Saints, Windsor
The Queen's Chapel of the Savoy
The Royal Foundation of St Katharine
The Chapel of St Edward, King and Martyr, Cambridge
The Palace of Holyrood
The Collegiate Church of St Peter, Westminster (Westminster Abbey)
Outside the period of the Diary slightly, but in 1672, the Archbishop of St Andrews, James Sharp, was murdered, so strong were anti-episcopal and anti-English feelings. (Another Archbishop of St Andrews, Cardinal Beaton had been murdered in the reign of Queen Mary, but he had been Catholic of course). Bishop Laud at least was given a semblance of a trial and he died, as Wentworth did, because he was loyal to Charles I (who did not really reciprocate)

Michael Robinson  •  Link

A peculiar addition

The Temple, just across Fleet Street from St. Dunstan's, and in the gardens of which Pepy's walked this morning while waiting to hear Dr. Bates preach, was also, and is, a peculiar jurisdiction. (The chapels of Lincoln's and Gray's Inn are not.)

A. Hamilton  •  Link

oops! Curiouser and curiouser.

Cumgranissalis  •  Link

Nowt said???? As pointed out By J Evelyn [See Dirk above ] '...there were strong Guardes in the citty this day, apprehending some Tumult....' There be a few, that be not satisfied with Event of chucking out a few Members of the Cloth.

Pauline  •  Link

Then I wrote a letter to my Lord Privy Seale....So that I am now clear of it....
Doesn't seem that long ago that this appointment and the money it brought in were important feathers in Sam's cap, does it?

T, Foreman  •  Link

"I went and walked an hour in the Temple- garden, reading my vows, which it is a great content to me to see how I am a changed man in all respects for the better, since I took them, which the God of Heaven continue to me, and make me thankful for."

Sam reads his Sunday vows and gets himself right with God, not before bed this week, but in the morning as prepares his mind for what he knows will be a religiously-eventful day.

Pedro  •  Link

"Charles is very soon to make racing the Sport of Kings" (A.Susan)

The age of the thoroughbred was just dawning, and Sandwich had brought from Tangier a fine Barbary horse, on which he rode about the estate or went hunting or hawking. (Ollard)

Second Reading

Kyle in San Diego  •  Link

I was quite disappointed here in Parson Herring. I was really hoping he would speak some truth to power but he did not.

Terry Foreman  •  Link

A Compleat collection of farewel sermons preached by Mr. Calamy, Dr. Manton, Mr. Caryl ... [et al.] ; together with Mr. Ash his funeral sermon, Mr. Nalton's funeral sermon, Mr. Lye's rehearsal ... with their several prayers.
Calamy, Edmund, 1600-1666., Manton, Thomas, 1620-1677., Caryl, Joseph, 1602-1673., Nalton, James, 1600-1662., Lye, Thomas, 1621-1684., Ashe, Simeon, d. 1662.
London: [s.n.], 1663.
Early English Books Online [full text]…

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