The life and death of Mr. William Moore, late fellow of Caius Colledge, and keeper of the University-Library as it was delivered in a sermon preached at his funeral-solemnity, April 24, 1659, in St Maries Church in Cambridge / by Tho. Smith ...

The life and death of Mr. William Moore, late fellow of Caius Colledge, and keeper of the University-Library as it was delivered in a sermon preached at his funeral-solemnity, April 24, 1659, in St Maries Church in Cambridge / by Tho. Smith ...

Table of contents

Title page

To My ever-honoured Friend, CHARLES SCARBOROUGH, Doctour of Physick, and the rest of Mr Moors pupills.

THE LIFE and DEATH OF Mr William Moor.

THE LAST WORDS Which were writ by the Reverend, Pious and Learned Dr HAMMOND: Being Two PRAYERS for the Peaceful re-settlement of this Church and State.

Prayer I.

Prayer II.

The manner of Dr H's death.

§

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THE LIFE and DEATH OF Mr WILLIAM MOORE, Late fellow of Caius Colledge, and Keeper of the University-Library: As it was delivered in a Sermon preached at his funeral-solemnity, April 24. 1659.

In St Maries Church in CAMBRIDGE; by THO. SMITH, B. D. his successour.

HINC ◆ LVCEM ◆ ET ◆ POCVLA ◆ SACRA

Printed by John Field, Printer to the University of Cambridge. 1660.

To My ever-honoured Friend, CHARLES SCARBOROUGH, Doctour of Physick, and the rest of Mr Moors pupills.

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Most dear friends and fellow-pupils;

I Here present unto you a description of our Tutour, as it was taken in short-hand. I beleeve that Mr Smith (towards the end of whose Sermon this was inserted) would have been persuaded to have printed this whole Sermon, if M [...] Moor's executours had not told him, how they observed, that in such discourses the onely thing regarded by the Reader is the life of the person, especially in these times, wherein few minde any thing but news.

I remember that when our Tutour had read over a book writ by D H. he said, That if he had been to write a tract on that subject, he would have said the same things with that authour. And therefore I here make bold to send you [Page] also the last words of Dr Hammond, which are newly come to my hands, because I have heard some (who were intimate with them both) say, that they knew no men more like in judgement and temper then M▪ Moor and that holy personage: So that if you desire our Tutours works, you may be pleased to read this Doctours, till his shall be published; which I hope some of his pupills will do ere long, and not leave all the toyl to Mr Smith.

I have transcribed many of them, but am leaving England; and so must commend them to you, and you to God: beseeching you to pray for me, and to look upon these not onely as the last words of my Tutour and Dr Hammond, but of me also, unless you hear further from the unworthiest of your fellow-pupills,

Charles Bertie.

Middle-Temple, May 8. Anno CAROLI II. 12o.

THE LIFE and DEATH OF Mr William Moor.

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Reverend and beloved;

BE pleased to suffer me (who never yet commended any man out of the pulpit) to say a little of this Mr William Moor, newly interred here Not in Caius Colledge, as he desired, because Mr Dell would not suffer him to be buried by the Liturgy, which was his last request. before us, under that very stone whereon he was wont to kneel down in prayers to Almighty God.

He was a person, who had that of Solomon continually before his eyes, Eccles. 9. 10. What ever good thy hand findeth to do, do it with all thy might; for there is no work, nor device, nor knowledge, nor wisdome in the grave, whither thou goest: or rather, he had the life of the Blessed Jesus in his daily meditation and practise. You can scarce name [Page] the good or piece of knowledge or wisdome, wherein he was not eminent: one of the ablest that ever I met with, not onely in the knotty pieces of Divinity, Cases of conscience, and Chronologie, and all ingenuous sciences, especially History and all kinde of Antiquity (which, if any thing, must bring the men of this age to their wits again, when all is done) but also in Anatomy, Physick, Mathematicks, and the like. Those who are the most eminent for all these now in England being of his education.

But above all I must admire his piety to God, signified in every particular that I could observe. And I think I had more the happiness of his company (and so greater opportunities to note his behaviour) of late years, then any here present, except his own family, having been with him almost every day for these seven years last past. Cardinal Bellarmin (in his second book of Dying well, and eighth chapter) is so ingenuous as to blame those Romanists, who begin with their Sacraments [Page] when they have done with their Physick; and saith, Sacramentum conferretur aegrotis quando periculosè aegrotare incipiunt; that 'tis a very dangerous custome (though it is seldome otherwise) that men send not for the Priest till the Physician hath given them over. This our friend (quite contrary to them, and such as Asa) sought to the LORD first, and then to the Physician. To the LORD, and that (after a strict examination of his soul) in those two main parts of divine worship, Prayer and the Holy Eucharist. No sooner had the disease seized upon him in an extraordinary manner, but straight he spoke of the sixth chapter of St Johns Gospel, and those [...] mysteria, and told me and divers others, that he was of his good friend Mr Herbert Thorndikes minde concerning that chapter, viz. That it must needs be a prediction of the Holy Eucharist: which the first Nicene Council thought the most necessary viaticum; and after them the whole Christian world (not excluding [Page] Calvin, Zanchy, and others of the Reformed) till some late novelists arose: who would perswade us that Christ had no true Church upon earth before these times. And he received the body and bloud of our Saviour with expressions of as much outward reverence as ever I beheld, (which several here present can witness) and doubtless his external deportment was but a necessary consequence of his inward devotion. Which also appeared by his zeal and frequency in prayer to Almighty God: not omitting to humble himself in a decent [...] dedicate to that purpose (as you know the Primitive Christians did) through every day of his life, even when he was not able to go, but crept and was led to it: not omitting the very last day of his pilgrimage, when he could not without help move his foot over the threshold.

As he testified his reverence to God in doing, so in suffering. Though his sickness was very painfull (caused by an ulcer in his bladder) yet who ever [Page] heard him complain in that or any other trouble? All that I heard of it from his mouth, was this; When one told him that he could not but be in great pain; he answered, My Saviour was in far greater pain for me. In his sickness he spent the most of his time in reading and meditating on the passion of Christ, desiring to throw aside other learning, and to know nothing else but Jesus Christ and him crucified: and this knowledge was his ballast kept him steady and couragious; for he never abhorred any thing more than the humours of this age, simulation and dissimulation; so that if ever any man had a window into his heart, that all the world might know his most secret thoughts, Mr Moor had. In these changing times wherein men pride themselves in menstrua fide & anniversaria (as Tertullian speaks) in a religion that alters as oft as the moon, or take up with the year at most (and then persecute their neighbours for not being as very Protei as themselves) who [Page] dare whisper that Mr Moor was not constant to that religion, which upon a strict rational examination he took up in his younger days? sticking close to that faith into which he was baptized, the true ancient, catholick, and Apostolick Church of England, whose doctrine is contained in the 39 Articles, the Book of Homilies, and our He was the last who read it in Caius Colledge-Chapel. LITURGIE, which he lookt upon as the onely probable medium to reunite the shatter'd pieces of decaying Christendome. In this Religion he lived, and in this he died; commending his soul (in my hearing) to God with a loud voice, in those our prayers which De modo orandi. Edit. Maire, p 115. Erasmus, and Precum. p. 302. fol. Gilbertus Cognatus say, do savour of an Apostolical spirit; and while both his hands and eyes were lifted up to heaven, his soul peaceably departed. Thus died Mr Moor, as David, in a good old age, threescore and ten; full of days (I will not say riches and honour, but) full of [Page] that which David saith is far beyond them, peace of conscience, and joy in the holy Ghost.

Shall I tell you how he added to his true faith vertue, 2 Pet. 1. 5? as that word signifies courage and constancy in well-doing, and conforming our actions to the rule which our consciences approve. He would oft say, ‘That if men would generally take courage, and shew themselves bare-faced (without mask or vizard) and profess what they do indeed beleeve; it were the onely way to secure themselves and all others, and make those few that be factiously bent unable to hurt them; but that foolish fear hath always betrayed, and brought evil upon men, from the time of the Gnosticks till now.’

To this vertue he added patience, an admirable submission to all manner of Superiours, though perverse; a most meek and quiet spirit under what governours (Ecclesiastical or Civil) soever. Which I note the rather, because I see some men write large books, and many [Page] disputations, to prove that the members of the old English Church are not to be suffered in any civil society: which books and disputations are (in my opinion) far better confuted by such lives as Mr Moors, then by volumes.

And to patience how did he add brotherly kindness! A true Samaritan. Every man was his neighbour; loving to all, I cannot say to his enemies, because I never heard he had any, for he walkt so far from offence toward God and man, that he attracted the love or wonder rather, even of the froward. And though in these unhappy times difference in religion (as 'tis the nature of it) hath caused a vast difference in most mens affections, yet I cannot hear of any one man that spoke one single word against Mr Moor; nor do I remember that I have heard him speak ill of any one man or woman; but I have heard him in general blame the men of this age for pulling down—and looking into other mens faults more then their own. He would say, that he had oft [Page] heard an apt proverb, After a good dinner, let us sit down and BACK-BITE our neighbours: the discourse of most men now adays being nothing else. And I confess I have seen him very oft (both in sickness and health) upon the mention of schism, heresie, or sacriledge, shake his head, and profess that he would not have had the least finger in the ruin of the Church of England for a million.

But let us go to the Colledge. Ask those who were his contemporaries in Gonvile and Caius concerning him, and you shall hear them (beside all this) wonder at his contentedness, his joy in the most private condition (the most mean and toylsome employment) from first to last. Though he had as many fair opportunities for preferment offered him as any man, yet he slighted them all, trampling this world under his feet: saying, that since he was but a passenger here, it was a folly not to behave himself as a traveller in an inn; a madness to set his minde on such things as there is no use of at his journeys [Page] end; adding, that God sent no man hither to get money.

His contemporaries will tell you, how far he was from disturbing the peace of the Society wherein he lived, from beginning or fomenting any faction or sedition in the House. That he never asked any Fellow for his vote, nor politickly (as the custome is) enquired before hand what other men would do in any election, nor spoke one word for any pupil of his own either to get a scholarship or fellowship (and yet even lately he had five or six senior fellows at once in Caius Colledge his own pupils) but he went on his own road, chose that man whom he in his soul thought fittest for the place, fall how it would; & so his vote oft stood alone, doing no man any good. And though some laughed at his singularity, he had his reward within and above, which told him that a time would come ere long, when it would be declared by strange effects, that wealth was never the greatest happiness, nor worldly policy [Page] the best counsellour, that to lie and forswear for a good cause was no piety, and to do wickedness for the glory of God was ill worshipping him. In a word, that there would come (as sure as that God is true) a day of visitation; when we shall all be judged not by the flexible rules of our factions or interests (non est judicium Dei sicut hominum) but by the straight regularities of the Word of God, by the rules of S. Paul, and justice and charity, by the laws of the nation and our local statutes.

And thus he brought up his pupils, not choosing the richest (such as be ordinarily the tulips of the University, stay a while, onely to show themselves & see fashions) but such as were of the choicest parts though never so poor, and such as he thought he was likely to do most good upon: with whom he took more pains usually in one day then many do in a moneth, knowing that doing good to them he did good not onely to single persons, but sometimes to whole families, whole parishes, whole Counties; & he made it his business to [Page] principle them in true Religion as well as learning. And now here be pleased to behold and admire the strange blessing of God upon his precepts and example; though I know many scores of his pupils (some in this and some in other nations) yet I never knew any who continued not firm to those good principles which his Tutour Moor instilled into him (quo semel est imbuta recens-) notwithstanding all the temptations of schisme and heresie, on the right and on the left, both from Rome and Amsterdam, [...], except onely one.

I should transgress the bounds (though not of your patience, yet I am sure) of the time, if I should tell you now of his almes, which are almost incredible. Where is the poor man from whom he turned his face? or where the poor pupil that ever he turned from the Colledge for lack of money? and yet what almes he gave was in the most private manner he could devise. [...]. how communicative was he? how ready to lend any thing he had, even [Page] the choicest of his books or Manuscripts, to any man in Town or Countrey that would make good use of them.

I must not stand to tell you what pains he took to collect our University Statutes (now scattered in many scarce legible Manuscripts) into one body, how he was chearfull without lightness, grave and serious without distrust, sorrowfull for nothing but sin, delighting in nothing but doing good. And by that ye may trace his footsteps whereever he went: 'Tis well known that he was through his whole life a diligent collectour & transcriber of the choicest Manuscripts which he could possibly purchase by love or money; All these he gave to Caius Colledge. While he was in the University library, how diligent he was for the publick good from first to last, what incredible pains he took there for you, and for how trifling a recompense ye all sufficiently know. And when the sharpness of his disease would not suffer him to frequent that [Page] place, he delivered to me a catalogue of all the Manuscripts in that library (except the Oriental) writ every word with his own hand; which I am to deliver into the publick library, as soon as it is open again.

But my strength faileth, and will not suffer me to tell you half the excellent things I have heard from him, seen by him: his modesty (he could scarce moderate an Act without blushing, even when his almond tree did flourish) his temperance and sobriety in diet and apparrel, abating all superfluities, and even robbing himself to bestow upon the poor (remembring the causal particle for: Matt. 25. 35. For I was hungred and ye gave me meat, for I was naked and ye clothed me) his retiredness, his contentedness, his humility—you see I can but name them; nor shall I need when they are known to most of you as well as to my self: especially to that numerous company of his pupils who had the happiness of the Queen of Sheba to be perpetually at the elbow of our Solomon.

[Page] Ye who lamented him to his grave; give me leave to speak to every one of you (dear friends) particularly (as methought I heard him on his death-bed) in the words of the dying Romane. Non est amici defunctum vano ejulatu deflere, sed quae voluerit meminisse, quae mandaverit exequi, 'Tis not the part of a friend to bewail a dead friend with vain lamentation, but to remember what he advised and to perform what he commanded. There is not one of you who had any relation to him that were in the sad condition with most other Gentlemen whose follies are termed wisdome, who are applauded when they talk vainly, and are let alone when they do shamefull things: No, every mothers childe of you was as sure to meet with his portion of sage and sober counsel as of his diet. And (in your hearing) he oft lamented the misery of our English Gentry, who are commonly brought up to nothing but hawks and hounds, and know not how to bestow their time in a rainy day, and in the midst of all their [Page] plenty are in want of friends, necessary reproof, and most loving admonition.

And now when the Preacher hath done all the use that most men make of such discourses as these (or indeed of any sermons) is to pass a censure. I doubt not but some of you will say I have spoke too much, others that I have said too little of him de quo praestat nihil quàm pauca dicere. And for the first, I confess I am so far of my reverend friend Dr Jeremy Taylers minde, as to be no friend to funeral sermons: but I know M [...] Moor was such a person, that if the Dr himself were in my stead this day, he would say far more of him then I have done: that he was a man of whom though I had said nothing, and though he have no tombe-stone here before you, yet he cannot want a monument or a remembrance while Caius Colledge stands, while we have an University or publick-Library, of which we never before had such a custos; and I believe hereafter never shall.

THE LAST WORDS Which were writ by the Reverend, Pious and Learned Dr HAMMOND: Being Two PRAYERS for the Peaceful re-settlement of this Church and State.

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Prayer I.

O Blessed Lord, who in thine infinite mercy didst vouchsafe to plant a glorious Church among us, and now in thy just judgement hast permitted our sins and follies to root it up; be pleased at last to resume thoughts of peace towards us, that we may do the like to one another. Lord, look down [Page] from heaven, the habitation of thy holiness, and behold the ruines of a desolated Church, and compassionate to see her in the dust. Behold her, O Lord, not onely broken, but crumbled, divided into so many sects and fractions, that she no longer represents the Ark of the God of Israel (where the Covenant and the Manna were conserved) but the Ark of Noah, filled with all various sorts of unclean beasts: and to complete our misery and guilt, the spirit of division hath insinuated it self as well into our affections as our judgments; that badge of Discipleship which thou recommendedst to us, is cast off, and all the contrary wrath and bitterness, anger and clamor, called in to maintain and widen our breaches. O Lord, how long shall we thus violate and defame that Gospel of peace that we profess? how long shall we thus madly defeat our selves, lose that Christianity which we pretend to strive for? O thou which makest men to be of one mind in an [Page] house, be pleased so to unite us, that we may be perfectly joyned together in the same mind, and in the same judgment.

And now that in civil affairs there seems some aptness to a composure, O let not our Spiritual differences be more unreconcilable. Lord, let not the roughest winds blow out of the Sanctuary; let not those which should be thy Embassadors for peace still sound a Trumpet for war: but do thou reveal thy self to all our Eliah's in that still small voice, which may teach them to eccho thee in the like meek treating with others. Lord, let no unseasonable stiffness of those that are in the right, no perverse obstinacy of those that are in the wrong, hinder the closing of our wounds; but let the one instruct in meekness, and be thou pleased to give the other repentance to the acknowledgment of the Truth.

To this end do thou, O Lord, mollifie all exasperated minds (take off all animosities and prejudices, contempt [Page] and heart-burnings) and by uniting their hearts prepare for the reconciling their opinions. And that nothing may intercept the clear sight of thy truth, Lord, let all private and secular designs be totally deposited, that gain may no longer be the measure of our Godliness, but that the one great and common concernment of truth and peace may be unanimously and vigorously pursued.

Lord, the hearts of all men are in thy hands, O be thou pleased to let thy Spirit of peace overshadow the minds of all contending parties; and, if it be thy will, restore this Church to her pristine state, renew her days as of old, let her escape out of Egypt, be so entire, that not an hoof may be left behinde: But if thy wisdome see it not yet a season for so full a deliverance, Lord, defer not (we beseech thee) such a degree of it, as may at least secure her a being. If she cannot recover her beauty, yet O Lord grant her health, such a soundness of constitution as may [Page] preserve her from dissolution. Let thy providence find out some good Samaritans to cure her present wounds. And to whomsoever thou shalt commit that important work, Lord, give them skilful hands and compassionate hearts; direct them to such applications as may most speedily, and yet most soundly, heal the hurt of the daughter of Sion; and make them so advert to the interests both of truth and peace, that no lawfull condescension may be omitted, nor any unlawfull made: And do thou, who art both the wonderful Counsellor and Prince of peace, so guide and prosper all pacifick endeavors, that all our distractions may be composed, and our Jerusalem may again become a City at unity in it self; that those happy primitive days may at length revert, wherein Vice was the onely heresie; that all our intestine contentions may be converted into a vigorous opposition of our common enemy, our unbrotherly feuds into a Christian zeal against all that exalts it self [Page] against the obedience of Christ. Lord, hear us, and ordain peace for us; even for his sake whom thou hast ordained our Peace-maker, Jesus Christ our Lord.

Prayer II.

Evening.

O Most gracious Lord, who doest not afflict willingly nor grieve the children of men, who smitest not till the importunitie of our sins enforce thee, and then correctest in measure, we thy unworthy creatures humbly acknowledge that we have abundantly tasted of this patience and lenity of thine. To what an enormous height were our sins arrived ere thou beganst to visit them! and when thou couldst no longer forbear, yet mastering thy power, thou hast not proportioned thy vengeance to our crimes, but to thy own gracious design of reducing and reclaiming us. Lord, had the first stroke of thy hand been exterminating, our guilts had justified the method; but thou hast [Page] proceeded by such easy and gentle degrees, as witness how much thou desiredst to be interrupted; and shew us, that all that sad weight we have long groaned under, hath been accumulated onely by our own incorrigibleness. 'Tis now, O Lord, these many years that this Nation hath been in the furnace, and yet our dross wasts not but increases; & it is owing onely to thy unspeakable mercy, that we (who would not be purified) are not consumed; that we remain a Nation, who cease not to be a most sinfull and provoking Nation. O Lord, let not this long-suffering of thine serve onely to upbraid our obstinacy, and enhanse our guilt; but let it at last have the proper effect on us, melt our hearts, and lead us to repentance.

And oh, that this may be the day for us thus to discern the things that belong to our peace! that all who are (yea, and all who are not) cast down this day in an external humiliation, may by the operation of thy mighty Spirit have their souls laid prostrate before thee in [Page] a sincere contrition! O thou who canst out of the very stones raise up children unto Abraham, work our stony flinty hearts into such a temper as may be malleable to the impressions of thy grace, that all the sinners in Sion may tremble; that we may not by a persevering obstinacy seal to our selves both temporal and eternal ruine, but instead of our mutinous complaining at the punishments of our sins, search and try our ways, and turn again to the Lord. O be thou pleased to grant us this one grand fundamental mercy, that we who so impatiently thirst after a change without us, may render that possible and safe by this better & more necessary change within us; that our sins may not, as they have so often done, interpose and eclipse that light which now begins to break out upon us.

Lord, thy dove seems to approach us with an olive-branch in her mouth, oh let not our filth & noisomness chase her away; but grant us that true repentance which may atone thee, and that [Page] Christian charity which may reconcile us with one another. Lord, let not our breach either with thee or among our selves be incurable, but by making up the first prepare us for the healing of the latter. And because, O Lord, the way to make us one fold is to have one shepheard, be pleas'd to put us all under the conduct of Him to whom that charge belongs; bow the hearts of this people as of one man, that the onely contention may be who shall be most forward in bringing back our David. O let none reflect on their past guilts as an argument to persevere, but to repent; and to make their return so sincere as may qualify them not onely for his but thy Mercy.

And, Lord, be pleased so to guide the hearts of all who shall be intrusted with that great concernment of setling this nation, that they may weigh all their deliberations in the ballance of the Sanctuary; that conscience, not interest, may be the ruling principle; and that they may render to Caesar the things [Page] that are Caesars, and to God the things that are Gods; that they may become healers of our breaches, and happy repairers of the sad ruines both in Church and in State. Grant, O Lord, that as those sins which made them are become National, so the repentance may be National also; and that evidenc'd by the proper fruits of it, by zeal of restoring the rights both of thee and thine Anointed. And do thou, O Lord, so dispose all hearts, and remove all obstacles, that none may have the will, much less the power, to hinder his peaceable restitution. And, Lord, let him bring with him an heart so intirely devoted to thee, that he may wish his own honour onely as a means to advance thine. O let the precepts and examples of his Blessed Father never depart from his mind; and as thou wert pleas'd to perfect the one by suffering, so perfect the other by acting thy will; that He may be a blessed instrument of replanting the power instead of the form of Godliness among us, of restoring Christian [Page] vertue in a prophane and almost barbarous Nation. And if any wish him for any distant ends (if any desire his shadow as a shelter for their riots and licenciousness) O let him come a great but happy defeat to all such, not bring fewel but cure to their inordinate appetites; and by his example as a Christian, and his Authority as a King, so invite to good, and restrain from evil, that he may not onely release our temporal, but our spiritual bondage, suppress those foul and scandalous vices which have so long captivated us, and by securing our inward, provide for the perpetuating our outward peace. Lord, establish thou his throne in righteousness, make him a signall instrument of thy glory and our happiness, and let him reap the fruits of it in comfort here, and in bliss hereafter; that so his earthly crown may serve to enhanse and enrich his heavenly. Grant this, O King of Kings, for the sake and intercession of our Blessed Mediator, Jesus Christ.

THE END.

The manner of Dr H's death.

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D▪ H. Hammond, whose works (both of charity and learning) praise him in the gate, was about the beginning of April 1660. seized with a fit of the stone; which at first put him to acute pain, but soon after changed it self into a languishment & sorenes over the whole body, attended with nauseatings and vomits (usual symptomes in such cases) and a suppression of urin for three days, then a fit of bleeding, &c. Thus he remained till April 25 when a second fit of bleeding came. After it succeeded a faintness, which increased till one a clock at night, which began a perpetual day to him, and to us as great a darkness as the remove of such a luminary could create to the Church.

His disease (though of the acutest kinde) was, in a manner, without pain. His soft departure would make a Christian in love with death: for whereas at other times he was upon the like occasions subject to a lethargick stupor; now he had his intellectuals perfect to the last, and breathed out his soul in a Veni Domine Jesu.

FINIS.

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Information about this book

Title statement

The life and death of Mr. William Moore, late fellow of Caius Colledge, and keeper of the University-Library as it was delivered in a sermon preached at his funeral-solemnity, April 24, 1659, in St Maries Church in Cambridge / by Tho. Smith ...

Smith, Thomas, 1623 or 4-1661.

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1660

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2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A60568

ID [STC]

Wing S4231A

ID [STC]

ESTC R566

ID [EEBO-CITATION]

11943235

ID [OCLC]

ocm 11943235

ID [VID]

51300

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(EEBO-TCP ; phase 1, no. A60568)

Transcribed from: (Early English Books Online ; image set 51300)

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Source

— The life and death of Mr. William Moore, late fellow of Caius Colledge, and keeper of the University-Library as it was delivered in a sermon preached at his funeral-solemnity, April 24, 1659, in St Maries Church in Cambridge / by Tho. Smith ..., Smith, Thomas, 1623 or 4-1661., Hammond, Henry, 1605-1660..

Extent

[20], 11, [1] p.

Printed by John Field, printer to the University of Cambridge,. [Cambridge] :: 1660.. (Place of publication from Wing.) (Reproduction of original in Harvard University Libraries.) ("The last words which were writ by ... Dr. Hammond, being two prayers for the peaceful re-settlement of this Church and state" : p. 1-11 at end.)

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The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.